Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/gospelepistlesre00moul_0 


Gbe  flDobern  IReaber’s  Bible 


New  Testament  Series 


St.  John 


T3 ; lo-^e  . - N .7.  - - loK-o--  'TV  or  Iff 

THE  MODERN  READER’S  BIBLE 


A SERIES  OF  WORKS  FROM  THE  SACRED  SCRIPTURES  PRESENTED 
IN  MODERN  LITERARY  FORM 


The  Gospel,  Epistles,  and  Revelation 


EDITED , WITH  AN  INTRODUCTION  AND  NOTES 
BY 

RICHARD  G.  MOULTON,  M.A.  (Camb.),  Ph.D.  (Penn.) 

Professor  of  Literature  in  English  in  the 
University  of  Chicago 


OF 


JOHN 


> 


THE  MACMILLAN  COMPANY 

LONDON:  MACMILLAN  & CO.,  Ltd. 


1906 


All  rights  reserved 


Copyright,  1898, 

By  THE  MACMILLAN  COMPANY. 


Set  up  and  electrotyped  July,  1898.  Reprinted  November, 
1898;  March,  1899;  January,  August,  1900  ; April,  1902;  July 
1903 ; August,  1904 ; February,  1905  ; April,  1906. 


Norfooob  $regg 

J.  & Cushing  k Co.  — Berwick  k Smith 
Norwood  Mass.  U.S.A. 


ug.  42  g Hieronymus  l2A6>v.*h4- 


2 2 6,5" 
/3  4-7 -m 
190  6 . 


Introduction 


The  writings  ascribed  to  St.  John — Gospel , Epistles , 
Revelation  — may  be  classed  with  the  Book  of  Deuteronomy 
in  the  fact  that  they  are,  for  New  and  Old  Testament 
respectively,  the  storm  centres  of  modern  controversy. 
Over  Johannine  literature  intricate  and  multiplied  ques- 
tions of  genuineness  and  authenticity,  of  canonical  author- 
ity, of  theological  exegesis,  have  at  all  times  arisen,  and 
divided  the  world  of  scholarship  and  religious  thought. 
It  will  be  understood  that  nothing  of  this  controversy  will 
be  represented  in  the  pages  that  follow.  The  Modern 
Reader’s  Bible  has  from  the  first  excluded  questions  of 
authorship  and  textual  history : this  consideration  of  itself 
disposes  of  more  than  half  the  matter  of  disputation.  Dis- 
cussions of  canonical  questions  are  similarly  excluded. 
From  theology  in  a sense  it  is  impossible  to  separate  our- 
selves : the  literature  we  call  secular  is  imbued  with  relig- 
ious thought,  and  Biblical  writings  cannot  but  be  full  of  it. 
But  the  province  of  the  present  series  ends  just  where  the 
province  of -the  systematic  theologian  begins  : the  formula- 


-*6  Introduction 


tion  of  the  thought  contained  in  the  sacred  writings,  and 
the  comparison  of  scripture  with  scripture,  belong  to 
others  ; the  Modern  Reader’s  Bible  is  concerned  with  indi- 
vidual works,  and  aims  only  at  presenting  each  under  the 
most  favourable  conditions  for  its  receiving  the  full  illu- 
mination that  the  work  can  shed  upon  itself. 

It  may  be  not  improper  to  inquire,  how  much  is  implied 
in  this  strictly  literary  presentation  of  Biblical  works. 

The  first  duty  of  the  literary  editor  is  to  present  each 
work  as  a complete  whole.  This  is  one  of  the  statements 
that  may  be  difficult  through  their  very  commonplaceness. 
A purely  modern  reader,  accustomed  to  literary  divisions 
which  are  mechanical  and  unmistakable,  needs  to  be  re- 
minded that  an  ancient  ‘ book’  was  not,  as  with  us,  an 
individual  frame  enclosing  an  individual  picture,  but  rather 
a cupboard  in  which  were  heaped  many  literary  works, 
usually  without  sorting.  In  dealing  with  Old  Testament 
prophecy  or  philosophy  by  far  the  hardest  task  of  the  editor 
is  to  discriminate  exactly  where  a particular  literary  compo- 
sition begins  and  ends.  Yet  this  would  seem  of  greater 
importance  than  any  matter  of  date  or  authorship.  For 
literary  impression  is  of  the  same  nature  as  electrical  or 
magnetic  effect : an  exact  circuit  of  thought,  neither  too 
much  nor  too  little,  must  be  completed  before  the  illumi- 
nating flash  will  follow.  This  matter  of  unity  arises  in  con- 
nection with  St.  John’s  writing  at  only  one  point.  Of  the 
three  epistles  attributed  to  the  apostle  two  are  epistles  of 


VI 


Introduction 


the  simplest  order,  needing  no  comment.  But  the  First 
Epistle  of  St.  John  has  not  a single  mark  of  the  epistle 
about  it.  The  title  is  explained  partly  by  the  poverty  of 
an  unliterary  tradition,  which  found  no  other  designation 
ready  to  hand ; partly  again  the  reiteration  of  such  terms 
as  little  children , brethren , beloved , suggested  a body  of 
hearers  or  correspondents  to  be  addressed.  But  the  whole 
spirit  and  matter  of  this  work  assimilate  it  to  the  literature 
of  sacred  meditation  which  in  the  Old  Testament  is  termed 
wisdom ; and  the  Epistle  of  St.  James  exists  as  a reminder, 
both  that  Christian  matter  may  be  conveyed  in  the  Hebrew 
form  of  wisdom,  and  also  how  the  my  sons  of  the  older 
sages  is  superseded  by  the  my  brethren  of  their  New 
Testament  successor.  I have  therefore  presented  this 
First  Epistle  as  The  Wisdom  of  St.  John.  It  is  here  that 
the  question  of  unity  comes  in.  An  epistle,  presumably, 
would  be  continuous  in  thought  from  beginning  to  end. 
Wisdom  literature,  on  the  contrary,  falls  regularly  into 
separate,  independent,  often  brief  meditations ; it  is  the 
literary  form  that  has  its  counterpart  in  the  Thoughts  of 
Pascal,  or  the. early  essay  literature  of  our  own  Bacon,  or 
Earle,  or  Feltham.  Such  a scheme  of  thought  for  John’s 
epistle  as  Alford  and  other  commentators  elaborate  is  to 
the  present  editor  wholly  unconvincing:  it  is  a rack  on 
which  the  sequence  of  sentences  is  tortured,  rather  than 
a map  indicating  any  real  trend  of  thought.  I have  on 
the  contrary  divided  the  whole  into  the  independent  divi- 
vii 


Introduction 


sions  into  which  it  seems  to  fall ; and  here,  as  in  the  wis- 
dom books,  I have  endeavoured  to  give  the  assistance  of 
a suitable  title  to  suggest  the  point  of  each  ‘thought.’ 
One  remark  may  be  added.  Like  the  great  wisdom  book, 
Ecclesiastes , this  Wisdom  of  St.  John  binds  its  indepen- 
dent sayings  into  a kind  of  unity  by  a common  prologue 
and  epilogue.  The  prologue — in  phraseology  that  re- 
minds every  reader  of  the  prologue  to  St.  John’s  Gospel 
— announces  the  solemn  purpose  of  what  is  to  follow. 
And  the  epilogue,  with  its  triple  We  know , enunciates 
three  golden  truths  : these,  it  declares,  make  up  the  know- 
ledge of  the  ‘true  God,’  in  opposition  to  which  all  else 
must  be  shunned  as  ‘ idols.’ 

When  the  various  works  have  been  separated,  the  next 
duty  of  an  editor  is  to  present  each  one  in  the  exact  literary 
form  under  which  it  is  properly  classified.  It  is  manifest 
that  a reader  who  attempted  to  follow  a drama  under  the 
impression  that  he  was  reading  a discourse  would  find 
himself  in  continual  difficulties;  and  the  same  principle 
applies  to  differences  which  are  less  extreme  than  this. 
Such  classification  is  not  difficult  in  the  case  of  our  pres- 
ent author.  The  Revelation  will  be  discussed  presently. 
The  Gospel  is  by  its  name  relegated  to  a small  literary- 
species  consisting  of  four  works  which  neither  have  been 
nor  can  be  paralleled.  Yet  amongst  these  four  it  is  uni- 
versally felt  that  the  Gospel  of  St.  John  stands  apart  from 
the  rest.  In  discriminating  this  last  difference  we  are  on 
viii 


Introduction  8*- 


sure  ground,  for  we  have  the  invaluable  assistance  of  the 
authors’  prefaces.  No  one  could  read  the  four  verses  of 
preface  to  St.  Luke , and  the  eighteen  verses  of  prologue  to 
St.  John , without  understanding  that  widely  diverse  works 
were  being  introduced.  St.  Luke  promises  a carefully 
sifted  narrative  of  accepted  incidents  and  teachings  of 
Jesus ; St.  John,  in  a style  that  may  be  called  logical  mys- 
ticism, elaborates  a theological  position  which  his  gospel 
is  to  support.  This  prologue,  once  its  peculiar  form  is 
caught,  may  be  called  clear,  in  spite  of  the  profound  matter 
with  which  it  is  dealing.  It  has  a form  that  is  common  in 
wisdom  literature  of  Old  and  New  Testaments  : the  maxim, 
or  gnomic  text  with  expansion.  Three  such  gnomic 
propositions  stand  out  as  the  steps  of  a progression : to 
catch  their  full  force  they  should  be  separated  from  the 
argumentative  matter  with  which  they  are  interwoven. 

1 

In  the  beginning  was  the  Word: 

And  the  Word  was  with  God : 

And  the  Word  was  God . 

2 

And  the  Word  became  Flesh , 

And  dwelt  among  us. 

Full  of  grace  and  truth . 

ix 


-*8  Introduction 


3 

No  man  hath  seen  God  at  any  time : 

The  only  begotten  Son  which  is  in  the  bosom  of  the 
Father , 

He  hath  declared  him . 

The  first  of  the  propositions  fastens  attention  upon  the 
conception  of  the  Word , a revelation  in  itself  no  less  Di- 
vine than  that  which  it  reveals.  The  second  describes  the 
new  dispensation  inaugurated  by  this  Word  becoming 
Flesh . The  third  unites  the  other  two  in  the  conception, 
Son,  and  the  thesis  of  the  prologue  is  complete:  Jesus, 
Son  of  God,  only  revealer  of  the  Father.  The  first  two 
propositions  are  supported  with  matter  of  evidence  and 
expanded  statement.  On  the  third  proposition  which  sums 
them  up  the  whole  Gospel  that  follows  is  the  comment. 

The  third  essential  for  literary  presentation  is  that  the 
work  should  appear  with  such  structural  divisions  as  are 
inferred  from  the  particular  work  itself,  and  not  determined 
by  conventional  or  external  considerations.  It  is  in  this 
connection  that  the  ordinary  versions  of  the  Bible  appear 
at  their  worst,  chopping  up  literature  of  the  most  diverse 
character  into  uniform  divisions,  under  which  no  principle 
can  be  discovered,  unless  they  may  be  called  dosilogical. 
On  other  grounds  stout  defenders  of  the  older  versions 
are  still  to  be  found ; but  I have  not  yet  met  anyone  who 
x 


Introduction  Be- 


thinks the  chapters  and  verses  of  the  Bible  ‘inspired.1 
Yet  I doubt  if  the  full  importance  of  this  consideration  is 
commonly  realised:  the  mechanical  presentation  is  fatal 
to  what  would  seem  the  most  important  of  all  literary  ex- 
ercises— the  reading  of  a whole  work  at  a single  sitting. 
Two  different  modes  of  exegesis  invite  the  student:  one 
studies  the  whole  in  the  light  of  the  details,  the  other  the 
details  in  the  light  of  the  whole.  The  first  is  the  method 
of  commentators  : they  seek  to  come  to  close  quarters  with 
each  successive  clause,  and  concentrate  upon  it  light  from 
all  departments  of  investigation,  confident  that  to  master 
the  details  is  to  know  the  whole.  Indeed,  such  method 
has  usurped  to  itself  the  title  of  ‘ thorough 1 ; and  the  stu- 
dent easily  accepts  the  description,  conscious  of  the  labour 
with  which  he  has  followed,  and  the  frequent  sense  of 
triumph  over  difficulties,  and  unaware  how  many  of  these 
difficulties  and  how  much  of  this  labour  were  created  by 
the  method  of  study  he  has  adopted.  The  interpreter  of 
the  other  kind  takes  his  stand  at  such  a distance  that  the 
whole  work  can  be  surveyed  at  once ; he  sweeps  over  the 
whole  ground  again  and  again,  and  yet  again ; at  first  with 
imperfect  grasp  and  a sense  of  much  that  is  passed  over 
unexplained,  yet  with  each  repetition  finding  more  and 
more  resolve  into  the  common  unity,  while  from  first  to 
last  he  has  been  keeping  firm  hold  of  that  foundation  ele- 
ment of  true  thoroughness  which  we  call  perspective.  Un- 
doubtedly the  best  scholarship  will  keep  side  by  side  the 
xi 


-»8  Introduction 


exegesis  of  perspective  and  the  exegesis  of  detail : but  in 
the  present  condition  of  Biblical  study,  in  which  concentra- 
tion on  4 verses  ’ has  almost  smothered  perception  of  literary 
* works,’  there  is  no  question  that  it  is  the  rapid  survey  of 
whole  books  that  needs  emphasising.  And  an  editor  who 
would  assist  this  must  not  shirk  the  responsibility  of  divid- 
ing up  again  the  writings  of  Scripture  into  their  true  struct- 
ural parts. 

The  application  of  this  principle  to  the  present  case 
seems  to  follow  naturally  from  what  has  already  been  said. 
St.  John’s  work  is  a gospel : accordingly,  like  the  other 
gospels,  it  will  be  made  up  of  the  the  Acts  and  Sayings  of 
Jesus.  But  its  prologue  has  set  forth  a very  special  pur- 
pose for  the  narrative : the  support  of  a theological  position. 
In  accordance  with  this  we  find,  as  a fact,  that  the  6 Acts  ’ 
of  Jesus  become  in  St.  John’s  narrative  ‘ Signs,’  and  the 
‘ Sayings’  are  all  of  the  nature  of  4 Witness.’  From  this 
point  of  view  the  work  falls  into  natural  divisions : seven 
incidents  constitute  the  Earlier  Signs  and  Witness  of  Jesus, 
seven  more  his  Signs  and  Witness  to  the  Jews;  four 
divisions  comprise  the  Signs  and  Witness  among  his  own 
Disciples,  and  the  three  phases  of  the  final  Passion  and 
Resurrection  history  may  again  be  treated  as  Signs  and 
Witness. 

The  word  4 sign  ’ is  of  great  importance  in  the  history 
of  prophecy.  In  its  widest  significance  it  is  applied  to 
the  symbolical  action  which  the  prophet  makes  a starting 
xii 


Introduction  8*- 


point  for  his  spiritual  discourse.  But  often  such  prophetic 
emblems  are  acts  of  supernatural  power,  like  the  i signs’ 
which  Moses  wrought  before  Pharaoh  ; these  i signs  of  the 
prophet  ’ are  not  only  emblematical  texts  for  his  discourse, 
but  also  credentials  of  his  Divine  commission.  As  the 
history  of  prophecy  progresses  there  is  a tendency  to  exalt 
the  latter  conception  of  the  sign  as  against  the  former, 
until  the  miracles  of  Elisha  seem,  in  the  narrative  of  The 
Kings , to  be  no  more  than  wonders,  and  J esus  (in  the  other 
gospels)  complains  of  an  evil  and  adulterous  generation 
that  seeketh  a sign.  In  St.  John  the  usual  names  for  what 
we  call  ; miracles  7 almost  entirely  disappear,  and  we  read 
only  of  signs : it  is  in  the  spirit  of  the  prologue  that  even 
the  miraculous  should  be  valued  only  for  the  spiritual  reve- 
lation underlying  it.  The  act  of  Jesus  which  might  appear 
most  like  a mere  wonder  — the  turning  of  the  water  into 
wine  — is  at  once  connected  by  the  evangelist  with  the 
thought  of  the  prologue : This  beginning  of  his  signs  did 
Jesus  . . . and  manifested  his  glory.  The  miracle  of  heal- 
ing at  the  pool  of  Bethesda  attracts  no  note  as  a miracle : 
it  is  only  the  circumstance  that  the  deed  was  done  on  the 
sabbath  that  makes  it  the  foundation  of  discourse.  Still 
more  suggestive  is  the  incident  that  follows.  Jesus  feeds 
a multitude  with  a few  loaves,  and  walks  upon  the  sea ; the 
latter  action  is  just  as  much  6 miraculous’  as  the  former: 
yet  Jesus  passes  over  unnoticed  the  wondering  enquiry  of 
the  multitude  as  to  the  crossing  the  sea,  and  fastens  atten- 
xiii 


-*8  Introduction 


tion  only  on  the  other  miracle  in  which  was  latent  the 
spiritual  meaning  of  the  bread  that  came  down  from 
heaven.  He  heals  the  man  born  blind  with  the  words, 
I a?n  the  light  of  the  world ; he  raises  Lazarus  in  token 
that  he  is  himself  the  resurrection  and  the  life.  The  old 
prophets,  amongst  their  emblem  texts,  would  sometimes 
use  a spoken  parable  instead  of  a symbolic  action : it  is 
noticeable  that  the  only  two  parables  of  Jesus  in  St.  John’s 
Gospel,  the  parable  of  the  Good  Shepherd  and  of  the  Vine, 
are  treated  precisely  like  the  miraculous  signs,  and  made 
the  starting  point  of  spiritual  discourses.  The  simple  act 
of  washing  the  disciples1  feet  is  in  the  same  way  treated  as 
a sign ; while  the  concluding  words  of  the  gospel  apply 
this  same  term  to  the  appearances  of  Jesus  after  his  resur- 
rection, implying  how  each  is  significant  of  highest  verity. 
In  the  other  gospels  the  whole  life  of  Jesus  appears  occu- 
pied with  wonder  working:  St.  John  selects  only  such 
wonders  as  are  spiritual  signs. 

The  other  leading  thread  running  through  this  gospel  is 
such  presentation  of  incidents  as  will  render  them  so  much 
‘jafitness1  to  the  doctrine  of  the  prologue.  It  is  interesting 
to  note  in  what  high  sense  the  word  i witness’  is  used. 
John  the  Baptist  and  other  disciples  recognise  the  mes- 
siahship  of  Jesus:  but  the  witness  of  this  incident  does 
not,  to  our  author,  lie  in  this  testimony  — for  Jesus  re- 
ceives not  witness  from  men.  It  lies  in  the  signs  from 
heaven  of  which  the  Baptist  speaks,  and  even  more  in  the 
xiv 


Introduction  B*- 


high  claims  with  which  Jesus  himself  meets  those  who 
approach  him.  The  cleansing  of  the  temple  is  witness 
because  it  is  “ his  Father’s  house  ” that  Jesus  thus  purifies  ; 
again,  because  of  the  enigmatic  references  to  the  future 
which  here  and  elsewhere  are  spoken,  and  which  will  be 
stamped  with  the  evidence  of  fulfilled  prophecy  hereafter. 
In  the  conversation  with  Nicodemus  the  very  words  of 
the  prologue  are  spoken  by  Jesus  of  himself.  The  inci- 
dent of  the  Samaritan  woman  is  witness,  not  because  of 
the  superhuman  knowledge  displayed  by  the  Master,  nor 
because  of  the  acceptances  of  him  as  4 Saviour  of  the 
world,’  but  through  the  formal  claims  of  Jesus  himself  to 
the  name  of  Messiah ; still  more,  in  view  of  his  joyful 
recognition  at  the  close  that  the  work  committed  to  him 
by  the  Father  was  being  accomplished.  Rebuked  for 
healing  on  the  sabbath  Jesus  claims  authority  equal  to 
that  of  the  sabbath’s  founder;  when  his  enemies  see  in 
him  an  approach  to  the  supreme  presumption  of  likening 
himself  to  Abraham,  he  replies,  Before  Abraham  was  1 
am . It  is  clear  that  the  climax  of  witness,  as  St.  John 
conceives  the  idea,  is  reached  where  the  Master  is  alone 
with  his  disciples  after  the  traitor  has  withdrawn,  and  thus 
unfettered  by  any  element  of  opposition  he  pours  out  fully 
to  them  the  truth  as  to  the  Father,  and  as  to  that  Spirit  to 
be  given  hereafter  in  order  to  make  the  witness  yet  more 
complete. 

But  while  such  support  of  the  prologue  by  signs  and 

XV 


-*8  Introduction 


witness  is  the  dominant  purpose  of  every  single  section, 
it  must  not  be  supposed  that  the  fourth  gospel  is  a theo- 
logical argument.  The  purpose  which  appears  most  upon 
the  surface  is  that  of  narrative.  Compared  with  the  other 
evangelists,  if  some  of  these  are  more  particularly  graphic 
in  their  descriptions,  St.  John  leaves  an  impression  that 
may  be  called  dramatic.  It  is  not  vivid  details  of  incident 
that  distinguish  him  as  an  historian,  so  much  as  whole 
characters,  situations,  phases  of  movement.  The  person- 
alities of  Nicodemus,  of  the  Samaritan  woman,  of  St.  John 
the  Baptist,  of  the  man  born  blind,  of  Mary  and  Martha 
stand  out  clear  as  we  read.  The  swaying  multitude,  fluct- 
uating through  the  Feast  of  Tabernacles  between  scepti- 
cism and  excited  homage ; the  officers  unable  to  arrest  for 
very  impressiveness  of  their  prisoner’s  words,  the  furious 
priests  and  Pharisees,  the  solitary  voice  of  protest  in  the 
council  itself ; the  sudden  appearances  of  the  Master  to 
answer  unspoken  doubts,  his  mysterious  departures  in  the 
teeth  of  attempts  to  arrest  or  stone ; the  joyous  spectacle 
of  the  water  poured  out  amid  trumpet  tones  and  merry 
dances,  in  memory  of  the  miraculous  stream  of  the  desert, 
suddenly  awed  by  a more  majestic  presence  turning  the 
lesson  of  the  rite  to  his  own  high  claims ; the  brilliant 
illumination  of  the  temple  courts  suddenly  made  a back- 
ground to  one  who  cries,  lam  the  light  of  the  world:  all 
this  movement  of  incident  makes  the  Feast  of  Taber- 
nacles as  we  here  read  it  an  act  in  a drama.  Not  less 
xv  i 


Introduction  St- 


dramatic  is  the  sudden  sense  of  treachery  among  friends 
which  seems  to  overpower  the  Master  in  the  Last  Supper, 
until  amid  a hush  of  expectation  Judas  has  retired,  and  the 
words  It  was  night  transport  us  to  the  perfect  peace  of  the 
last  farewell.  Perhaps  most  dramatic  of  all  is  the  appear- 
ance before  Pilate,  as  St.  John  moulds  the  incident.  On 
the  one  side  we  have  priests  and  rulers  nervously  pressing 
to  get  their  dangerous  enterprise  finished  in  order  that 
they  may  keep  the  feast  after  all ; on  the  other  hand,  Jesus 
stands  wrapped  in  a silent  severity  that  will  offer  no  de- 
fence in  an  insincere  trial.  To  these  is  added  the  Roman, 
embodiment  only  of  material  power  that  knows  no  spiritual 
world.  Pilate  seems  divided,  between  gross  desire  to  in- 
sult the  despised  Jewish  people,  and  rude  recognition  of  a 
majesty  he  cannot  understand  in  the  solitary  figure  before 
him.  Now  he  makes  attempts  to  release  the  prisoner; 
now  he  has  the  man  whom  he  would  release  as  innocent 
scourged  and  crowned  in  order  to  give  point  to  his  scorn, 
Behold  your  King ! shall  / crucify  your  King ? The  Jewish 
rulers  become  more  and  more  eager,  for  it  is  the  sixth  hour 
on  this  the  day  of  Preparation ; and  dangerous  references 
to  Caesar  force  Pilate  to  give  the  accusers  their  will.  But 
to  the  last  he  is  true  to  his  scorn,  and  over  the  cross  of 
shame  he  inscribes  King  of  the  Jews , and  will  not  be  per- 
suaded to  alter  it.  It  is  in  the  middle  of  this  incident 
that  the  most  dramatic  ppint  is  reached.  The  judge’s 
question.  Art  thou  the  King  of  the  Jews  ? seems  to  chime 
*yii 


Introduction 


with  something  in  the  inner  thoughts  of  the  prisoner.  At 
first  Pilate’s  answer  when  Jesus  makes  reply  shows  how 
little  was  implied  in  the  former  enquiry,  and  Jesus  simply 
explains  to  the  Roman  that  his  kingdom  is  not  of  the 
world  his  judge  understands.  But  when  the  forlorn 
majesty  of  the  persecuted  Master  draws  the  rejoinder,  Art 
thou  a king ? then  the  chord  that  has  been  stirred  in  the 
heart  of  Jesus  vibrates  in  ringing  tones : Pilate  has  indeed 
spoken  the  word;  a king  he  is,  born  to  this  very  end,  to 
bear  witness  to  the  truth,  while  all  that  are  of  the  truth 
become  his  subjects.  It  is  but  a moment’s  flash  of  spirit- 
ual witness : Pilate’s  What  is  truth  ? brings  back  the  com- 
monplace darkness  of  the  world  that  is  outside,  and  the 
severe  silence  is  resumed. 

It  may  be  added  that  when  the  gospel  has  been  brought 
to  a formal  conclusion  with  what  is  a reiteration  of  the 
purpose  laid  down  in  the  prologue — These  [ signs ] are  writ- 
ten that  ye  ?nay  believe  that  Jesus  is  the  Christ , the  Son  of 
God ; and  that  believing  ye  may  have  life  in  his  name  — 
there  is  added  yet  another  incident  by  way  of  epilogue,  an 
incident  of  quite  a different  kind  to  the  rest.  It  is  no 
more  than  a personal  reminiscence.  One  of  the  appear- 
ances of  the  risen  Jesus  to  his  disciples  is  related ; and  the 
incident  ends  with  the  retirement  of  the  Master  and  Peter. 
But  ‘the  disciple  whom  Jesus  loved’  appears  inclined  to 
follow,  and  when  Peter  enquires  about  him  the  Master 
answers  : If  I will  that  he  tarry  till  I come , what  is  that 
xviii 


Introduction  3<- 


to  thee  ? The  narrative  proceeds  to  the  simple  explanation 
that  the  phrase  tarry  till  I come  had  given  rise  to  an  idea 
that  this  disciple  was  destined  not  to  die  : the  writer  points 
out  that  the  words  of  the  Master  had  no  such  signilicance. 
At  this  point  an  anonymous  commentator  has  added  this 
i reflection : This  is  the  disciple  which  beareth  witness  of 
these  things , and  wrote  these  things  : and  we  know  that  his 
witness  is  true.  The  reflection  is  one  that  might  occur 
to  any  reader:  its  purport  is  merely  to  identify  the  hero 
of  the  incident  just  related,  and  consequently  ‘ the  dis- 
ciple whom  Jesus  loved,’  with  the  author  of  the  whole 
book  to  which  this  is  epilogue : such  identification,  the 
note  proceeds  to  say,  is  authority  enough  for  accepting 
the  truth  of  the  book. 

The  Revelation  is  to  be  described  as  a rhapsody : and 
the  best  preparation  for  its  study  is  to  read  the  Isaiahan 
rhapsody  of  Zion  Redeemed,  or  Isaiah’s  Vision  of  Judg- 
ment', or  the  rhapsodies  of  Amos,  of  Joel,  of  Habakkuk; 
or,  what  is  closer  still,  the  Visions  of  Zechariah.  Such 
rhapsodies  exhibit  the  fusion  of  all  literary  forms  together, 
now  one  form  predominating,  now  another.  In  the  pres- 
ent case  there  is  approximation  to  the  epic  in  the  flow  of 
narrative,  broken  by  little  dialogue ; there  is  none  the  less 
m approach  to  dramatic  form  in  the  linked  succession  of 
visions,  which  follow  like  the  acts  of  a drama.  It  is  most 
mportant  however  in  interpreting  to  discard  all  idea  of 
xix 

i 


Introduction 


succession  in  time  as  separating  these  visions.  Like  the 
sections  of  Zion  Redeemed  each  part  is  complete  in  itself, 
and  covers  the  whole  field ; like  the  sections  of  Isaiah’s 
Vision  of  Judgment  the  succession  of  parts  may  suggest 
graduation  of  intensity,  and  a new  vision  may  be  the 
climax  of  that  which  has  preceded. 

Of  what  nature  is  the  matter  presented  to  us  in  this 
chain  of  visions?  The  word  6 Revelation’  is  to  describe  it. 
The  dwarfed  sense  of  the  word  ‘ prophecy’  in  modern 
speech  leads  most  readers  (and  interpreters)  to  fasten  upon 
a revelation  of  the  secrets  of  the  future.  But  Old  Testa- 
ment history  and  prophecy  make  prominent  another  kind 
of  revelation  — the  unveiling  of  the  ideal,  as  when  the 
pattern  of  things  sacred  was  unfolded  to  Moses  in  the 
mount.  With  both  these  conceptions  of  ‘revelation’ 
the  present  work  is  in  harmony.  But  the  title  has  a fuller 
meaning  yet,  that  is  best  conveyed  by  a phrase  of  the  book 
itself,  one  which  sums  up  the  spirit  of  the  whole  in  a single 
clause : The  testimony  of  Jesus  is  the  spirit  of  prophecy . 
That  the  whole  mystery  of  Divine  dispensations  finds  its 
meaning  in  the  sacrificial  work  of  ‘ the  Lamb  ’ that  was 
slain,  this  is  the  ‘revelation’  in  which  past  and  future, 
history  and  ideal,  are  harmonised.  Hence  it  is  that  in  this 
series  of  symbolic  visions  the  symbolism  is  mainly  that  of 
the  old  prophets,  revived,  imbued  with  new  meaning; 
symbol  is  linked  with  symbol,  and  separate  jewels  of  Old 
Testament  imagination  concentrated  in  diadems  of  light, 


XX 


Introduction  8«- 


to  make  adornment  for  this  final  outpouring  of  the  prophetic 
spirit.  The  very  structure  of  the  poem  seems  to  adapt 
itself  to  this  one  thought.  In  a form  that  exactly  corre- 
sponds with  the  structure  of  Joel’s  rhapsody,  the  seven 
visions  of  St.  John’s  Revelation  seem  in  their  line  of  suc- 
cession to  trace  the  figure  of  an  arch,  the  keystone  of  this 
arch,  or  foundation  of  the  whole  structure,  being  the 
master  thought  of  the  prophecy. 


I. 


The  Sealed  Book  and  VII.  The  Lamb’s 

the  Lamb  Bride,  the 

New  Jerusa- 
lem 

VI.  The  Word  of 
God  and  the 
Thrones  of 
Judgment 

V.  The  Seven  Golden 
Bowls  : Judg- 

ment Consum- 
mated and  the 
Mystery  of 
Babylon 

Salvation:  the  kingdom  of 

THE  WORLD  BECOMING  THE 
KINGDOM  OF  CHRIST 


II.  The  Powers  of  Judg- 
ment 


III.  The  Seven  Trum- 
pets : Judgment 
Imperfect  and 
the  Mystery  of 
Prophecy 


IV. 


XXI 


^6  Introduction 


From  this  central  vision  the  symmetry  of  the  whole  suc- 
cession of  visions  becomes  clear ; towards  this  centre  the 
half  solved  mysteries  of  the  earlier  sections  are  pointing, 
from  this  as  a foundation  the  later  visions  build  up  climax 
upon  climax. 

The  Prologue  is  a flash  of  the  glory  that  is  to  come. 
There  is  a theophany,  vivid  enough  to  recall  the  visions 
of  Daniel,  and  charges  to  each  of  the  seven  churches  of 
Asia.  The  form  of  this  prologue  takes  us  back  to  the 
rhapsody  of  Amos,  where  dooms  are  spoken  to  the  seven 
nations  with  the  same  combination  of  recurrent  formulae 
and  individual  addresses.  These  opening  and  closing 
forms  of  speech,  the  one  describing  afresh  each  time  the 
Divine  speaker,  the  other  enumerating  the  blessings  that 
are  promised,  in  their  terms  echo  the  symbols  of  the  fuller 
revelation  to  which  they  are  the  prelude. 

For  the  Revelation  itself  the  apostle  is,  like  Ezekiel, 
caught  up  in  the  Spirit  into  heaven.  What  Ezekiel  saw 
in  its  moving  radiancy  is  now  unveiled  in  full  splendour 
of  repose : the  Throne  of  Deity,  rising  out  of  the  crystal- 
line sea;  around  it  lesser  gradations  of  power — elders 
grouped  round  the  Ancient  of  Days ; life  in  its  ordered 
forms  and  variety  admitted  within  the  circle : the  whole  is 
one  ceaseless  round  of  adoration,  stretching  from  past  to 
future  eternities.  The  vision  modifies  itself  to  the  seer’s 
eye  as  a Book  is  seen  in  the  hands  of  him  who  sits  upon 
the  throne,  sealed  with  seven  seals.  With  the  intensity 
xxii 


Introduction  8*- 


of  dream  emotion  the  seer  weeps  that  none  is  able  to 
unloose  the  seals  of  mystery,  and  a comforting  voice  an- 
nounces that  the  ‘Lion  of  the  tribe  of  Judah’  hath  over- 
come to  open  the  book.  While  the  vision  has  thus  grown 
into  one  strain  of  expectation  there  appears,  no  lion’s  form, 
but  ‘ a Lamb  standing  as  though  it  had  been  slain  ’ : and 
at  once  the  imagery  of  the  Isaiahan  rhapsody,  with  the 
Baptist’s  application  of  it,  comes  rushing  to  our  thoughts. 
The  moment  the  Book  has  been  taken  from  the  hands  of 
Deity  the  symphony  of  universal  adoration  becomes  trans- 
ferred to  the  Lamb ; and  with  it  there  mingles  suggestively 
a symbol  not  before  seen,  ‘ golden  bowls  full  of  incense, 
which  are  the  prayers  of  the  saints.’  These  final  triumph 
tones  leave  us  looking  to  the  next  vision  for  the  unsealing 
of  the  whole  mystery  of  God. 

In  this  Second  Vision  the  seven  seals  one  by  one  are 
opened ; and  yet  we  are  only  carried  forward  on  a further 
stage  of  expectation,  pointing  to  what  is  still  to  come. 
With  the  opening  of  four  seals,  under  symbolism  that 
mingles  the  mystic  horses  of  Zechariah  with  Jeremiah’s 
fourfold  types  of  doom,  there  appear  Powers  of  Judgment, 
granted  authority  to  act,  yet  not  at  present  seen  in  action. 
With  the  fifth  seal,  the  souls  under  the  altar  cry  (as  in 
Zechariah)  for  judgment,  and  are  comforted  with  words 
of  patience.  The  opening  of  the  sixth  seal  masses  to- 
gether all  the  heralding  woes  of  prophetic  judgment  into 
one  single  horror,  and  the  Day  of  Wrath  is  actually  break- 
xxiii 


Introduction 


ing.  Then  judgment  is  restrained  : as  in  Ezekiel’s  vision 
of  the  figure  with  a writer’s  inkhorn,  so  here  forces  of 
destruction  are  held  back  until  the  servants  of  God  can  be 
sealed  on  their  foreheads.  In  orderly  enumeration,  as  of  the 
old  ritual,  we  have  the  sealing  of  twelve  times  twelve  thou- 
sand from  the  tribes  of  Israel : then,  beyond  all  power  of 
computation,  breaks  upon  us  the  vision  of  the  multitude 
out  of  every  nation  and  kindred  and  tribe,  arrayed  in  white 
robes  and  with  palms  of  victory,  while  the  harmonious 
phrases  and  exquisite  imagery  of  the  Isaiahan  rhapsody 
link  these  with  Jehovah’s  exiles  guarded  on  their  home- 
ward march  to  Zion.  Now  only  may  come  the  opening  of 
the  seventh  seal.  At  once  heaven  resolves  into  a great 
silence  of  expectation  : the  angels  of  the  next  vision  stand 
ready  with  their  golden  trumpets,  but  there  is  no  move- 
ment, save  the  incense  prayers  of  the  saints,  ever  going 
up  before  God. 

With  the  trumpets  of  the  Third  Vision  judgment  begins 
to  move  on  its  course.  The  symbolism  recalls  the  plagues 
of  Egypt,  mingled  with  conceptions  from  Isaiah  and  Jere- 
miah. With  four  soundings  judgment  is  descending  from 
above : yet  it  is  but  the  ‘ third  part  ’ of  earth,  sea,  rivers, 
sun  and  stars,  that  is  smitten.  A solitary  cry  of  woe 
reminds  that  three  soundings  are  still  to  come.  At  the 
fifth  sounding  judgment  breaks  out  from  beneath,  and 
Joel’s  mystic  locust  hosts  enhance  their  powers  of  torment : 
yet  they  are  bidden  to  torment  and  not  to  kill.  But  this 
xxiv 


Introduction  8*- 


is  only  one  of  the  later  woes : two  are  yet  to  come.  The 
sixth  trumpet  sounds,  and  powers  of  judgment  are  loosed 
at  Euphrates  (mystic  centre  of  the  earth),  and  pass  down 
the  four  winds : but  these  also  are  to  slay  only  the  third 
part  of  men.  Judgment  thus  imperfect  seems  to  be  reach- 
ing its  climax  when  the  ‘strong  angel,’  crowned  with 
heaven’s  radiance,  stands  on  earth  and  sea,  and  cries  with 
a ‘ great  voice,’  while  not  trumpets  but  the  seven  thunders 
utter  their  voices  in  unison.  But,  mysteriously,  judgment 
is  to  be  sealed  up,  and  what  the  seven  thunders  have 
uttered  is  not  to  be  known,  though  already  the  angel  has 
proclaimed  that  at  the  sounding  of  the  seventh  trumpet 
*is  finished  the  mystery  of  God,  according  to  the  good 
tidings  which  he  declared  to  his  servants  the  prophets.’ 
Something  of  this  gospel  of  all  prophecy  is  vouchsafed  to 
us  who  follow  the  vision,  as  the  seer  receives  (after  the 
fashion  of  Ezekiel)  the  little  book  that  is  sweet  in  the 
mouth  and  bitter  in  the  belly,  and  is  bidden  to  prophesy. 
What  follows  brings  together  Zechariah’s  symbols  of  the 
supreme  powers  of  the  old  dispensation,  suggestions  of 
prophetic  marvels  like  those  of  Elijah,  martyrdom  in  the 
streets  of  that  “ Jerusalem  which  killeth  the  prophets,”  a 
coming  to  life  such  as  recalls  Ezekiel’s  vision  of  dry  bones, 
ascent  to  heaven  in  triumph  like  Elijah’s.  It  is  borne  upon 
us  how  this  third  vision,  with  its  restraints  of  judgment 
and  sealing  of  the  end,  is  wrapped  up  with  the  imperfect 
glory  of  the  law  and  prophets,  and  the  worthies  who  with- 


XXV 


-•8  Introduction 


out  those  who  were  to  come  could  not  be  made  perfect. 
At  this  point  sounds  the  seventh  trumpet,  and  all  heaven 
shouts  the  master  thought  of  the  whole  Revelation : ‘The 
KINGDOM  OF  THE  WORLD  IS  BECOME  THE  KINGDOM  OF 

our  Lord,  and  of  his  Christ.’  The  central  Vision  is 
ushered  in,  and  the  Mystery  of  Prophecy  is  to  be  unsealed 
in  Christ. 

So  in  this  Fourth  Vision  the  whole  mystery  of  God  is 
for  the  first  time  to  be  presented  in  its  fulness.  Isaiah’s 
‘ sign  ’ of  the  virgin  with  child,  and  the  Serpent  of  Genesis , 
unite  their  symbolism  in  magnified  form  to  body  forth  the 
foundation  and  origin  of  this  world  contest.  Again,  Michael 
and  his  angels  wage  war  in  heaven  against  the  Dragon  and 
his  angels  ; when  the  latter  are  cast  to  earth  the  whole  con- 
test is  presented  as  when  St.  Paul  saw  it  as  a contest 
not  against  flesh  and  blood,  but  against  the  principalities, 
against  the  powers,  against  the  world-rulers  of  this  dark- 
ness, against  the  spiritual  hosts  of  wickedness  in  the 
heavenly  places.  The  contest  is  next  seen  a conflict  of 
temptation  on  earth  where  the  Dragon  wars  with  the  woman 
and  her  seed.  Concentration  of  worldly  power  against  the 
truth  is  symbolised  in  such  monstrous  form  as  Daniel’s 
visionary  Beast  rising  out  of  the  sea  to  war  with  the  saints. 
Yet  another  phase  of  the  world-wide  conflict  is  darkly 
shadowed  by  another  monstrous  form,  partaking  alike  the 
emblems  of  the  Lamb  and  of  the  Beast : some  spiritualisa- 
tion of  the  world  influence  more  deadly  than  brute  force  — 
xxvi 


Introduction  8^- 


a beast-like  4 prophet1  of  the  Beast.  Only  at  the  sixth 
phase  of  this  vision  does  there  appear  what  has  been 
present  from  first  to  last,  the  Followers  of  the  Lamb 
arrayed  for  war,  with  the  names  of  the  Lamb  and  of  the 
Father  on  their  foreheads.  We  are  held  in  suspense  by  a 
threefold  voice  of  expectancy,  and  then  the  climax  comes. 
The  cloud  appears,  and  one  like  unto  a son  of  man  sitting 
upon  it.  Joel’s  symbols  of  the  sickle  cast  to  earth,  and 
the  terrible  harvest  that  follows,  portray  the  contest : but 
Joel’s  imagery  is  insufficient,  and  further  touches  from 
Isaiah  give  suggestions  of  treading  the  winepress,  of  rivers 
of  blood  reaching  to  the  bridles  of  the  horses.  The  glassy 
sea  flushes  with  the  hue  of  victory,  and  the  triumphant 
hosts  unite  in  the  4 Song  of  Moses  and  of  the  Lamb1  — the 
first  Salvation  of  God’s  chosen  people  at  the  Red  Sea 
grown  into  the  final  Salvation  for  all  worshipping  nations. 

If  succession  in  time,  and  not  symmetry  of  thought,  were 
the  binding  link  of  the  rhapsody,  this  ought  to  be  the  close. 
As  it  is,  the  Fifth  Vision  appears  as  the  parallel  of  the 
third : the  prophetic  symbol  of  the  Bowl,  or  4 Cup  of  the 
Lord’s  Fury,’  replaces  the  prophetic  symbol  of  the  Trump 
of  Doom.  But  in  place  of  imperfection  we  see  judgment 
consummated,  now  that  the  foundation  mystery  has  been 
unveiled.  Again  we  have  the  symbolism  of  the  plagues  of 
Egypt,  varied  and  intensified ; again  we  have  judgment 
successively  above,  beneath,  at  the  central  Euphrates. 
With  the  pouring  out  of  the  seventh  bowl  are  heard  the 
xxvii 


-^9  Introduction 


words,  It  is  finished:  the  whole  mystery  of  God,  which 
each  Vision  in  its  own  way  is  unfolding,  here  is  proclaimed 
as  the  mystery  of  Babylon.  Under  that  name  detail  after 
detail  shows  to  be  presented  the  actual  Babylon  of  history, 
chief  aim  of  Old  Testament  Doom  Songs;  equally  under 
this  name  is  seen  portrayed  mercantile  Tyre,  and  every 
other  city  or  empire  which  in  its  day  has  been  a centre  of 
the  contest  between  the  powers  of  the  world  and  God. 

As  the  fifth  with  the  third,  so  the  Sixth  Vision  is  par- 
allel with  the  second : there  judgment  was  but  potential, 
here  it  is  seen  enthroned.  Other  phases  of  the  Divine 
dispensations  have  appeared,  but  the  supreme  thought  is 
yet  to  be  presented : that  this  world  triumph  is  achieved 
by  the  Word  of  God  alone,  all  other  powers  being  but  the 
instruments  he  uses.  In  this  vision  therefore  we  see  but 
one  white  horse;  he  that  rides  upon  it  is  named  Faithful 
and  True,  Word  of  God,  King  of  kings  and  Lord  of  lords  : 
yet  another  name  is  known  by  none  but  himself.  In  rapid 
sequence  the  powers  displayed  in  the  former  visions  are 
conquered  and  bound : we  have  the  First  Resurrection, 
and  millennial  triumph  of  the  faithful  with  their  Christ. 
Then  Satan  is  again  loosed  for  a space,  and  a place  is 
found  for  Ezekiel’s  far  distant  vision  of  the  War  of  Gog 
and  Magog.  At  length  we  have  the  great  white  throne, 
and  the  final  judgment ; Death  and  Hell  are  cast  into  the 
lake  of  fire  : this  is  the  second  death. 

The  opening  vision  displayed  the  essential  calm  of  Deity, 
xxviii 


Introduction  8*- 


before  any  disturbing  ripple  of  mystery  that  craves  solu- 
tion had  yet  appeared  before  us.  In  the  Seventh  Vision 
there  is  a return  to  this  repose,  in  a new  heaven  and  earth, 
and  all  things  made  new : that  peace  which  in  Old  Testa- 
ment rhapsodies  lies  on  the  other  side  of  judgment.  The 
New  Jerusalem  of  Ezekiel,  with  its  perfect  symmetries, 
makes  symbolic  framework  for  the  commonwealth  of  God’s 
redeemed  servants ; more  attractive  symbols  still,  drawn 
from  the  Isaiahan  rhapsody,  present  the  glories  of  precious 
stones  and  the  Bride  adorned  for  her  husband.  There  is 
a return  to  Ezekiel  in  the  river  of  the  water  of  life,  with  its 
fruit  trees  and  leaves  for  the  healing  of  the  nations.  The 
last  touch  of  symbolism  in  the  whole  book  brings  back 
the  earliest  symbol  of  Genesis : the  Tree  of  Life  is  restored, 
and  the  Saints  shall  reign  for  ever  and  ever. 

I have  only  sketched  the  movement  of  thought  which  is 
felt  through  this  vision  of  unfolding  visions.  I cannot 
speak  here  of  the  many  harmonies  and  contrasts,  and 
intricate  suggestions  of  symbolism,  which  play  around 
the  leading  ideas.*  I have  endeavoured  to  give  help 

* In  reference  to  a book  in  which  the  ordinary  reader  needs  so  much  assist- 
ance I may  suggest  as  helps  ^the  late)  Professor  Milligan’s  Revelation  (in 
the  Expositor’s  Bible),  and  Canon  T.  L.  Scott’s  Visions  of  the  Apocalypse 
(the  Donnellan  Lectures  for  1891-2:  London:  Skeffington  and  Son).  — While 
the  purpose  of  these  works  is  necessarily  theological,  I mention  them  because 
they  appear  to  me  specially  strong  in  literary  analysis.  The  latter  author 
has  also  published  in  pamphlet  form  a Paragraph  Version  of  the  Apoca- 
lypse (Dublin,  Hodges,  Figgis  and  Co.). 

xxix 


Introduction 


towards  these  in  my  notes ; no  exhaustive  treatment,  but 
one  that  attempts  some  measure  of  fulness.  For  one 
whose  task  has  been  to  edit  successively  for  literary  pur- 
poses all  the  books  of  the  Bible  it  is  natural  to  close  the 
introduction  to  the  present  work  with  this  reflection : that 
this  final  outpouring  of  prophecy  is  one  that  gathers  sym- 
bolism from  all  over  the  field  of  Biblical  literature  in  order 
to  illuminate  the  thought  which  is  conceived  as  making 
that  literature  a single  unity. 

* * 

+ 

The  text  is,  as  usual,  that  of  the  Revised  Version,  the 
marginal  alternatives  being  often  adopted.  For  the  use  of 
it  I express  my  obligation  to  the  University  Presses  of 
Oxford  and  Cambridge.  A reference  table  at  the  end 
connects  the  numbering  of  this  edition  with  the  chapters 
and  verses  of  the  Bible. 

XXX 


The  Good  Tidings 

( GOSPEL ) 

OR 

The  Sighs  and  Witness  of  Jesus 


ACCORDING  TO 


Sr.  John 


ST.  JOHN 


PROLOGUE 

Jesus,  Son  of  God,  Revealer  of  the  Father 

1 

Earlier  Signs  and  Witness  of  Jesus 

i.  Witness  of  John  and  Other  Disciples 
ii.  The  First  Sign  in  Cana  of  Galilee 
Hi , The  Witness  in  the  Temple 

iv.  The  Witness  to  Nicodemus 

v . The  Second  Witness  of  John 

vi.  The  Witness  to  the  Samaritans 

vii.  The  Second  Sign  in  Cana  of  Galilee 

II 

Signs  and  Witness  to  the  Jews 

i.  Sign  at  the  Pool  of  Bethesdat  and  Discourse  arising  there- 
from 

ii . Sign  of  the  Loaves  and  Fishes , and  Disputation  arising 
therefrom 

Hi - Witness  and  Disputation  at  the  Feast  of  Tabernacles 
iv.  Sign  of  the  Man  born  blindt  and  the  ensuing  Controversy 

2 


^9  St.  John  The  Gospel 


v.  Parable  of  the  Good  Shepherd \ and  Dissensions  arising 
therefrom 

vi.  Sign  of  the  Raising  of  Lazarus , and  Counsels  of  Death 

vii.  Witness  of  the  Multitude  at  the  Entering  into  ferusalem 


III 

Signs  and  Witness  of  Jesus  among  His  own 
Disciples 


i.  The  Last  Supper 

ii.  Discourse  of  the  Departure  of  fesus  and  the  Comforter  to 
come 

Hi.  Parable  of  the  Vine:  Relation  of  the  Disciples  to  their 
Master  and  to  the  Father 
iv.  fesus ’ Prayer  to  the  Father  for  the  Disciples 

IV 

The  Passion  and  Resurrection  of  Jesus 

i.  The  A rrcst,  and  Witness  before  the  High  Priest  and  Pilate 
ii.  The  Crucifixion 
Hi.  The  Resurrection  Signs 


EPILOGUE 

A Personal  Reminiscence 

3 


PROLOGUE 


JESUS,  SON  OF  GOD,  REVEALER  OF  THE 
FATHER 

i 

In  the  beginning  was  the  Word: 

And  the  Word  was  with  God: 

And  the  Word  was  God. 

The  same  was  in  the  beginning  with  God.  All  things 
were  made  through  him,  and  without  him  was  not  any- 
thing made.  That  which  hath  been  made  was  life  in  him ; 
and  the  life  was  the  light  of  men.  And  the  light  shineth 
in  the  darkness ; and  the  darkness  overcame  it  not. 

There  came  a man,  sent  from  God,  whose  name  was 
John.  The  same  came  for  witness,  that  he  might  bear 
witness  of  the  light,  that  all  might  believe  through  him. 
He  was  not  the  light,  but  came  that  he  might  bear  witness 
of  the  light.  There  was  the  true  light,  even  the  light 
which  lighteth  every  man,  coming  into  the  world. 

He  was  in  the  world,  and  the  world  was  made  through 
him,  and  the  world  knew  him  not.  He  came  unto  his 
5 


Prologue 


St.  John  The  Gospel 


own,  and  they  that  were  his  own  received  him  not.  But 
as  many  as  received  him,  to  them  gave  he  the  right  to 
become  children  of  God,  even  to  them  that  believe  on  his 
name : which  were  begotten,  not  of  blood,  nor  of  the  will 
of  the  flesh,  nor  of  the  will  of  man,  but  of  God. 

2 

And  the  Word  became  flesh, 

And  dwelt  among  us, 

(and  we  beheld  his  glory,  glory  as  of  the  only-begotten 
from  the  Father), 

Full  of  grace  and  truth. 

John  beareth  witness  of  him,  and  crieth,  saying:  This 
was  he  of  whom  I said,  He  that  cometh  after  me  is  become 
before  me : for  he  was  before  me. 

For  of  his  fulness  we  all  received,  and  grace  for  grace. 
For  the  law  was  given  through  Moses ; grace  and  truth 
came  through  Jesus  Christ. 


3 

NO  MAN  HATH  SEEN  GOD  AT  ANY  TIME: 

The  only  begotten  Son  which  is  in  the  bosom 
of  the  Father, 

He  hath  declared  him. 

6 


I 


EARLIER  SIGNS  AND  WITNESS  OF  JESUS 
i.  Witness  of  John  and  Other  Disciples 

And  this  is  the  witness  of  John,  when  the  Jews  sent 
unto  him  from  Jerusalem  priests  and  Levites  to  ask  him, 
Who  art  thou?  And  he  confessed,  and  denied  not;  and 
he  confessed,  *1  am  not  the  Christ.’  And  they  asked 
him,  ‘What  then?  Art  thou  Elijah?’  And  he  saith,  ‘I 
am  not.’  ‘Art  thou  the  prophet?’  And  he  answered, 
‘ No.’  They  said  therefore  unto  him,  ‘Who  art  thou?  that 
we  may  give  an  answer  to  them  that  sent  us.  What  say- 
est  thou  of  thyself?’  He  said,  ‘I  am  the  voice  of  one 
crying  in  the  wilderness,  Make  straight  the  way  of  the 
Lord,  as  said  Isaiah  the  prophet.’  And  they  had  been 
sent  from  the  Pharisees.  And  they  asked  him,  and  said 
unto  him,  ‘Why  then  baptizest  thou,  if  thou  art  not  the 
Christ,  neither  Elijah,  neither  the  prophet?’  John  an- 
swered them,  saying,  ‘ I baptize  with  water : in  the  midst 
of  you  standeth  one  whom  ye  know  not,  even  he  that 
cometh  after  me,  the  latchet  of  whose  shoe  I am  not 
worthy  to  unloose.’  These  things  were  done  in  Bethany 
7 


-*6  St.  John 


1 i 

beyond  Jordan,  where  John  was  baptizing.  On  the  morrow 
he  seeth  Jesus  coming  unto  him,  and  saith,  ‘ Behold,  the 
Lamb  of  God,  which  taketh  away  the  sin  of  the  world! 
This  is  he  of  whom  I said,  After  me  cometh  a man  which 
is  become  before  me  : for  he  was  before  me.  And  I knew 
him  not ; but  that  he  should  be  made  manifest  to  Israel, 
for  this  cause  came  I baptizing  with  water.’  And  John 
bare  witness,  saying,  ‘ I have  beheld  the  Spirit  descending 
as  a dove  out  of  heaven ; and  it  abode  upon  him.  And  I 
knew  him  not : but  he  that  sent  me  to  baptize  with  water, 
he  said  unto  me,  Upon  whomsoever  thou  shalt  see  the 
Spirit  descending,  and  abiding  upon  him,  the  same  is  he 
that  baptizeth  with  the  Holy  Spirit.  And  I have  seen, 
and  have  borne  witness  that  this  is  the  Son  of  God.’ 

Again  on  the  morrow  John  was  standing,  and  two  of 
his  disciples;  and  he  looked  upon  Jesus  as  he  walked, 
and  saith,  ‘ Behold,  the  Lamb  of  God!’  And  the  two  dis- 
ciples heard  him  speak,  and  they  followed  Jesus.  And 
Jesus  turned,  and  beheld  them  following,  and  saith  unto 
them,  “ What  seek  ye  ? ” And  they  said  unto  him,  * Rabbi  ’ 
(which  is  to  say,  being  interpreted,  Master),  i where  abid- 
est  thou  ? ’ He  saith  unto  them,  “ Come,  and  ye  shall  see.” 
They  came  therefore  and  saw  where  he  abode ; and  they 
abode  with  him  that  day:  it  was  about  the  tenth  hour. 
One  of  the  two  that  heard  John  speak,  and  followed  him, 
was  Andrew,  Simon  Peter’s  brother.  He  findeth  first  his 
own  brother  Simon,  and  saith  unto  him,  ‘We  have  found 
8 


The  Gospel  &- 


I i 


the  Messiah’  (which  is,  being  interpreted,  Christ).  He 
brought  him  unto  Jesus.  Jesus  looked  upon  him,  and 
said,  “Thou  art  Simon  the  son  of  John:  thou  shalt  be 
called  Cephas”  (which  is  by  interpretation,  Peter). 

On  the  .morrow  he  was  minded  to  go  forth  into  Galilee, 
and  he  findeth  Philip : and  Jesus  saith  unto  him,  “Follow 
me.”  Now  Philip  was  from  Bethsaida,  of  the  city  of 
Andrew  and  Peter.  Philip  findeth  Nathanael,  and  saith 
unto  him,  ‘We  have  found  him,  of  whom  Moses  in  the 
law,  and  the  prophets,  did  write,  Jesus  of  Nazareth,  the 
son  of  Joseph.’  And  Nathanael  said  unto  him,  ‘Can  any 
good  thing  come  out  of  Nazareth?’-  Philip  saith  unto 
him,  ‘Come  and  see.’  Jesus  saw  Nathanael  coming  to 
him,  and  saith  of  him,  “ Behold,  an  Israelite  indeed,  in 
whom  is  no  guile  ! ” Nathanael  saith  unto  him,  ‘ Whence 
knowest  thou  me?’  Jesus  answered  and  said  unto  him, 
“ Before  Philip  called  thee,  when  thou  wast  under  the  fig 
tree,  I saw  thee.”  Nathanael  answered  him,  ‘ Rabbi,  thou 
art  the  Son  of  God;  thou  art  King  of  Israel.’  Jesus  an- 
swered and  said  unto  him,  “ Because  I said  unto  thee,  I 
saw  thee  underneath  the  fig  tree,  believest  thou?  thou 
shalt  see  greater  things  than  these.”  And  he  saith  unto 
him,  “Verily,  verily,  I say  unto  you,  Ye  shall  see  the 
heaven  opened,  and  the  angels  of  God  ascending  and  de- 
scending upon  the  Son  of  man.” 

9 


St.  John 


I ii 


ti.  The  First  Sign  in  Cana  of  Galilee 

And  the  third  day  there  was  a marriage  in  Cana  of 
Galilee;  and  the  mother  of  Jesus  was  there:  and  Jesus 
also  was  bidden,  and  his  disciples,  to  the  marriage.  And 
when  the  wine  failed,  the  mother  of  Jesus  saith  unto  him, 
‘ They  have  no  wine.1  And  Jesus  saith  unto  her,  " Woman, 
what  have  I to  do  with  thee?  mine  hour  is  not  yet  come.11 
His  mother  saith  unto  the  servants,  i Whatsoever  he  saith 
unto  you,  do  it.1  Now  there  were  six  waterpots  of  stone 
set  there  after  the  Jews1  manner  of  purifying,  containing 
two  or  three  firkins  apiece.  Jesus  saith  unto  them,  "Fill 
the  waterpots  with  water.11  And  they  filled  them  up  to 
the  brim.  And  he  saith  unto  them,  "Draw  out  now,  and 
bear  unto  the  ruler  of  the  feast.11  And  they  bare  it.  And 
when  the  ruler  of  the  feast  tasted  the  water  now  become 
wine,  and  knew  not  whence  it  was  (but  the  servants  which 
had  drawn  the  water  knew),  the  ruler  of  the  feast  calleth 
the  bridegroom,  and  saith  unto  him, c Every  man  setteth 
on  first  the  good  wine ; and  when  men  have  drunk  freely, 
then  that  which  is  worse : thou  hast  kept  the  good  wine 
until  now.1 

This  beginning  of  his  signs  did  Jesus  in  Cana  of  Galilee, 
and  manifested  his  glory;  and  his  disciples  believed  on 
him. 

io 


The  Gospel  9«- 


I iii 


Hi.  The  Witness  in  the  Temple 

After  this  he  went  down  to  Capernaum,  he,  and  his 
mother,  and  his  brethren,  and  his  disciples : and  there 
they  abode'  not  many  days. 

And  the  Passover  of  the  Jews  was  at  hand,  and  Jesus 
went  up  to  Jerusalem.  And  he  found  in  the  temple  those 
that  sold  oxen  and  sheep  and  doves,  and  the  changers  of 
money  sitting : and  he  made  a scourge  of  cords,  and  cast 
all  out  of  the  temple,  both  the  sheep  and  the  oxen ; and 
he  poured  out  the  changers’  money,  and  overthrew  their 
tables ; and  to  them  that  sold  the  doves  he  said,  “ Take 
these  things  hence ; make  not  my  Father’s  house  a house 
of  merchandise.”  His  disciples  remembered  that  it  was 
written,  The  zeal  of  thine  house  shall  eat  me  up.  The 
Jews  therefore  answered  and  said  unto  him,  i What  sign 
shewest  thou  unto  us,  seeing  that  thou  doest  these  things  ? ’ 
Jesus  answered  and  said  unto  them,  “ Destroy  this  temple, 
and  in  three  days  I will  raise  it  up.”  The  Jews  therefore 
said,  i Forty  and  six  years  was  this  temple  in  building, 
and  wilt  thou  raise  it  up  in  three  days  ? ’ But  he  spake  of 
the  temple  of  his  body.  When  therefore  he  was  raised 
from  the  dead,  his  disciples  remembered  that  he  spake 
this ; and  they  believed  the  scripture,  and  the  word  which 
Jesus  had  said. 


ii 


-*8  St.  John 


I iv 


tv.  The  Witness  to  Nicodemus 

Now  when  he  was  in  Jerusalem  at  the  Passover,  during 
the  feast,  many  believed  on  his  name,  beholding  his  signs 
which  he  did.  But  Jesus  did  not  trust  himself  unto  them, 
for  that  he  knew  all  men,  and  because  he  needed  not  that 
any  one  should  bear  witness  concerning  man ; for  he  him- 
self knew  what  was  in  man. 

Now  there  was  a man  of  the  Pharisees,  named  Nico- 
demus,  a ruler  of  the  Jews:  the  same  came  unto  him  by 
night,  and  said  to  him, 

i Rabbi,  we  know  that  thou  art  a teacher  come  from 
God:  for  no  man  can  do  these  signs  that  thou  doest, 
except  God  be  with  him.’ 

Jesus  answered  and  said  unto  him,  “Verily,  verily,  I say 
unto  thee,  Except  a man  be  born  anew,  he  cannot  see  the 
kingdom  of  God.” 

Nicodemus  saith  unto  him,  1 How  can  a man  be  born 
when  he  is  old?  can  he  enter  a second  time  into  his 
mother’s  womb,  and  be  born  ? ’ 

Jesus  answered,  “Verily,  verily,  I say  unto  thee,  Except 
a man  be  born  of  water  and  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God.  That  which  is  born  of  the 
flesh  is  flesh;  and  that  which  is  born  of  the  Spirit  is 
spirit.  Marvel  not  that  I said  unto  thee,  Ye  must  be  born 
anew.  The  wind  bloweth  where  it  listeth,  and  thou  hear- 
est  the  voice  thereof,  but  knowest  not  whence  it  cometh, 
12 


The  Gospel  9«- 


I iv 


and  whither  it  goeth : so  is  every  one  that  is  born  of  the 
Spirit.” 

Nicodemus  answered  and  said  unto  him,  ‘How  can 
these  things  be  ? 1 

Jesus  answered  and  said  unto  him,  “ Art  thou  the  teacher 
of  Israel,  and  understandest  not  these  things?  Verily, 
verily,  I say  unto  thee,  We  speak  that  we  do  know,  and 
bear  witness  of  that  we  have  seen ; and  ye  receive  not  our 
witness.  If  I told  you  earthly  things,  and  ye  believe  not, 
how  shall  ye  believe,  if  I tell  you  heavenly  things  ? And 
no  man  hath  ascended  into  heaven,  but  he  that  descended 
out  of  heaven,  even  the  Son  of  man,  which  is  in  heaven. 
And  as  Moses  lifted  up  the  serpent  in  the  wilderness,  even 
so  must  the  Son  of  man  be  lifted  up : that  whosoever 
believeth  may  in  him  have  eternal  life.” 

For  God  so  loved  the  world,  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  on  him  should  not 
perish,  but  have  eternal  life.  For  God  sent  not  the  Son 
into  the  world  to  judge  the  world;  but  that  the  world 
should  be  saved  through  him.  He  that  believeth  on  him 
is  not  judged:  he  that  believeth  not  hath  been  judged 
already,  because  he  hath  not  believed  on  the  name  of  the 
only  begotten  Son  of  God.  And  this  is  the  judgement, 
that  the  light  is  come  into  the  world,  and  men  loved  the 
darkness  rather  than  the  light ; for  their  works  were  evil. 
For  every  one  that  doeth  ill  hateth  the  light,  and  cometh 

13 


->9  St.  John 


I v 

not  to  the  light,  lest  his  works  should  be  reproved.  But  he 
that  doeth  the  truth  cometh  to  the  light,  that  his  works  may 
be  made  manifest,  that  they  have  been  wrought  in  God. 

v . The  Second  Witness  of  John 

After  these  things  came  Jesus  and  his  disciples  into  the 
land  of  Judaea:  and  there  he  tarried  with  them,  and  bap- 
tized. And  John  also  was  baptizing  in  ^Enon  near  to 
Salim,  because  there  was  much  water  there : and  they 
came,  and  were  baptized.  For  John  was  not  yet  cast  into 
prison.  There  arose  therefore  a questioning  on  the  part 
of  John’s  disciples  with  a Jew  about  purifying.  And  they 
came  unto  John,  and  said  to  him,  i Rabbi,  he  that  was  with 
thee  beyond  Jordan,  to  whom  thou  hast  borne  witness, 
behold,  the  same  baptizeth,  and  all  men  come  to  him.’ 
John  answered  and  said,  ‘A  man  can  receive  nothing,  ex- 
cept it  have  been  given  him  from  heaven.  Ye  yourselves 
bear  me  witness,  that  I said,  I am  not  the  Christ,  but,  that 
I am  sent  before  him.  He  that  hath  the  bride  is  the 
bridegroom : but  the  friend  of  the  bridegroom,  which 
standeth  and  heareth  him,  rejoiceth  greatly  because  of  the 
bridegroom’s  voice  : this  my  joy  therefore  is  fulfilled.  He 
must  increase,  but  I must  decrease.’ 

He  that  cometh  from  above  is  above  all : he  that  is  of 
the  earth  is  of  the  earth,  and  of  the  earth  he  speaketh : he 
that  cometh  from  heaven  is  above  all.  What  he  hath  seen 


14 


The  Gospel  8<- 


I vi 


and  heard,  of  that  he  beareth  witness ; and  no  man  re- 
ceiveth  his  witness.  He  that  hath  received  his  witness 
hath  set  his  seal  to  this,  that  God  is  true.  For  he  whom 
God  hath  sent  speaketh  the  words  of  God : for  he  giveth 
not  the  Spirit  by  measure.  The  Father  loveth  the  Son, 
and  hath  given  all  things  into  his  hand.  He  that  believeth 
on  the  Son  hath  eternal  life ; but  he  that  obeyeth  not  the 
Son  shall  not  see  life,  but  the  wrath  of  God  abideth  on 
him. 

vi . The  Witness  to  the  Samaritans 

When  therefore  the  Lord  knew  how  that  the  Pharisees 
had  heard  that  Jesus  was  making  and  baptizing  more  dis- 
ciples than  John  (although  Jesus  himself  baptized  not,  but 
his  disciples),  he  left  Judaea,  and  departed  again  into  Gali- 
lee. And  he  must  needs  pass  through  Samaria.  So  he 
cometh  to  a city  of  Samaria,  called  Sychar,  near  to  the 
parcel  of  ground  that  Jacob  gave  to  his  son  Joseph : and 
Jacob’s  well  was  there.  Jesus  therefore,  being  wearied 
with  his  journey,  sat  thus  by  the  well.  It  was  about  the 
sixth  hour.  There  cometh  a woman  of  Samaria  to  draw 
water:  Jesus  saith  unto  her,  “Give  me  to  drink.”  For 
his  disciples  were  gone  away  into  the  city  to  buy  food. 

The  Samaritan  woman  therefore  saith  unto  him,  i How 
is  it  that  thou,  being  a Jew,  askest  drink  of  me,  which  am 
a Samaritan  woman  ? ’ * 

* For  Jews  have  no  dealings  with  Samaritans. 

15 


•-*6  St.  John 


I vi 


Jesus  answered  and  said  unto  her,  “ If  thou  knewest  the 
gift  of  God,  and  who  it  is  that  saith  to  thee,  Give  me  to 
drink;  thou  wouldest  have  asked  of  him,  and  he  would 
have  given  thee  living  water.” 

The  woman  saith  unto  him,  ‘ Sir,  thou  hast  nothing  to 
draw  with,  and  the  well  is  deep : from  whence  then  hast 
thou  that  living  water  ? Art  thou  greater  than  our  father 
Jacob,  which  gave  us  the  well,  and  drank  thereof  himself, 
and  his  sons,  and  his  cattle?’ 

Jesus  answered  and  said  unto  her,  “ Every  one  that 
drinketh  of  this  water  shall  thirst  again:  but  whosoever 
drinketh  of  the  water  that  I shall  give  him  shall  never 
thirst ; but  the  water  that  I shall  give  him  shall  become 
in  him  a well  of  water  springing  up  unto  eternal  life.” 

The  woman  saith  unto  him,  i Sir,  give  me  this  water, 
that  I thirst  not,  neither  come  all  the  way  hither  to  draw.’ 
Jesus  saith  unto  her,  “Go,  call  thy  husband,  and  come 
hither.” 

The  woman  answered  and  said  unto  him,  6 1 have  no 
husband.’ 

Jesus  saith  unto  her,  “Thou  saidst  well,  I have  no  hus- 
band : for  thou  hast  had  five  husbands  ; and  he  whom  thou 
now  hast  is  not  thy  husband : this  hast  thou  said  truly.” 
The  woman  saith  unto  him,  i Sir,  I perceive  that  thou 
art  a prophet.  Our  fathers  worshipped  in  this  mountain ; 
and  ye  say,  that  in  Jerusalem  is  the  place  where  men  ought 
to  worship.’ 

16 


The  Gospel  8«- 


I vi 


Jesus  saith  unto  her,  “Woman,  believe  me,  the  hour 
cometh,  when  neither  in  this  mountain,  nor  in  Jerusalem, 
shall  ye  worship  the  Father.  Ye  worship  that  which  ye 
know  not : we  worship  that  which  we  know  : for  salvation 
is  from  the  Jews.  But  the  hour  cometh,  and  now  is,  when 
the  true  worshippers  shall  worship  the  Father  in  spirit  and 
truth : for  such  doth  the  Father  seek  to  be  his  worship- 
pers. God  is  spirit:  and  they  that  worship  him  must 
worship  in  spirit  and  truth.” 

The  woman  saith  unto  him,  ‘ I know  that  Messiah  com- 
eth 1 (which  is  called  Christ)  : i when  he  is  come,  he  will 
declare  unto  us  all  things.’ 

Jesus  saith  unto  her,  “I  that  speak  unto  thee  am  he.” 

And  upon  this  came  his  disciples ; and  they  marvelled 
that  he  was  speaking  with  a woman ; yet  no  man  said, 
What  seekest  thou?  or,  Why  speakest  thou  with  her?  So 
the  woman  left  her  waterpot,  and  went  away  into  the  city, 
and  saith  to  the  men,  ‘ Come,  see  a man,  which  told  me 
all  things  that  ever  I did : can  this  be  the  Christ?’  They 
went  out  of  the  city,  and  were  coming  to  him. 

In  the  mean  while  the  disciples  prayed  him,  saying, 
i Rabbi,  eat.’ 

But  he  said  unto  them,  “I  have  meat  to  eat  that  ye 
know  not.” 

The  disciples  therefore  said  one  to  another,  ( Hath  any 
man  brought  him  aught  to  eat  ? ’ 

Jesus  saith  unto  them,  “My  meat  is  to  do  the  will  of 
c 17 


I vii 


-»8  St.  John 


him  that  sent  me,  and  to  accomplish  his  work.  Say  not 
ye,  There  are  yet  four  months,  and  then  cometh  the  har- 
vest ? behold,  I say  unto  you,  Lift  up  your  eyes,  and  look 
on  the  fields,  that  they  are  white  already  unto  harvest.  He 
that  reapeth  receiveth  wages,  and  gathereth  fruit  unto  life 
eternal ; that  he  that  soweth  and  he  that  reapeth  may  re- 
joice together.  For  herein  is  the  saying  true,  One  soweth, 
and  another  reapeth.  I sent  you  to  reap  that  whereon  ye 
have  not  laboured : others  have  laboured,  and  ye  are  en- 
tered into  their  labour.” 

And  from  that  city  many  of  the  Samaritans  believed  on 
him  because  of  the  word  of  the  woman,  who  testified,  He 
told  me  all  things  that  ever  I did.  So  when  the  Samari- 
tans came  unto  him,  they  besought  him  to  abide  with 
them:  and  he  abode  there  two  days.  And  many  more 
believed  because  of  his  word ; and  they  said  to  the  woman, 
‘Now  we  believe,  not  because  of  thy  speaking:  for  we 
have  heard  for  ourselves,  and  know  that  this  is  indeed  the 
Saviour  of  the  world.’ 

vii.  The  Second  Sign  in  Cana  of  Galilee 

And  after  the  two  days  he  went  forth  from  thence  into 
Galilee.  For  Jesus  himself  testified,  that  a prophet  hath 
no  honour  in  his  own  country.  So  when  he  came  into 
Galilee,  the  Galilaeans  received  him,  having  seen  all  the 
things  that  he  did  in  Jerusalem  at  the  feast : for  they  also 
went  unto  the  feast. 

18 


The  Gospel  8«- 


I vii 


He  came  therefore  again  unto  Cana  of  Galilee,  where  he 
made  the  water  wine.  And  there  was  a certain  nobleman, 
whose  son  was  sick  at  Capernaum.  When  he  heard  that 
Jesus  was  come  out  of  Judaea  into  Galilee,  he  went  unto 
him,  and  besought  him  that  he  would  come  down,  and  heal 
his  son  ; for  he  was  at  the  point  of  death.  Jesus  therefore 
said  unto  him,  “ Except  ye  see  signs  and  wonders,  ye  will 
in  no  wise  believe.”  The  nobleman  saith  unto  him,  ‘ Sir, 
come  down  ere  my  child  die.’  Jesus  saith  unto  him,  “Go 
thy  way;  thy  son  liveth.”  The  man  believed  the  word 
that  Jesus  spake  unto  him,  and  he  went  his  way.  And  as 
he  was  now  going  down,  his  servants  met  him,  saying 
that  his  son  lived.  So  he  inquired  of  them  the  hour  when 
he  began  to  amend.  They  said  therefore  unto  him,  Yes- 
terday at  the  seventh  hour  the  fever  left  him.  So  the 
father  knew  that  it  was  at  that  hour  in  which  Jesus  said 
unto  him,  Thy  son  liveth : and  himself  believed,  and  his 
whole  house.  This  is  again  the  second  sign  that  Jesus 
did,  having  come  out  of  Judaea  into  Galilee. 

19 


II 


SIGNS  AND  WITNESS  TO  THE  JEWS 

/.  Sign  at  the  Pool  of  Bethesda , and  Discourse  arising 
therefrojn 

After  these  things  there  was  a feast  of  the  Jews;  and 
Jesus  went  up  to  Jerusalem. 

Now  there  is  in  Jerusalem  by  the  sheep  gate  a pool, 
which  is  called  in  Hebrew  Bethesda,  having  five  porches. 
In  these  lay  a multitude  of  them  that  were  sick,  blind,  halt, 
withered.  And  a certain  man  was  there,  which  had  been 
thirty  and  eight  years  in  his  infirmity. 

When  Jesus  saw  him  lying,  and  knew  that  he  had  been 
now  a long  time  in  that  case,  he  saith  unto  him,  u Wouldest 
thou  be  made  whole?” 

The  sick  man  answered  him,  < Sir,  I have  no  man,  when 
the  water  is  troubled,  to  put  me  into  the  pool : but  while  I 
am  coming,  another  steppeth  down  before  me.’ 

Jesus  saith  unto  him,  “ Arise,  take  up  thy  bed,  and 
walk.”  And  straightway  the  man  was  made  whole,  and 
took  up  his  bed  and  walked. 

Now  it  was  the  sabbath  on  that  day.  So  the  Jews  said 


20 


St.  John  The  Gospel  S< 


II  i 


unto  him  that  was  cured,  1 It  is  the  sabbath,  and  it  is  not 
lawful  for  thee  to  take  up  thy  bed.1 

But  he  answered  them,  6 He  that  made  me  whole,  the 
same  said  unto  me,  Take  up  thy  bed,  and  walk.1 

They  asked  him,  4 Who  is  the  man  that  said  unto  thee, 
Take  up  thy  bed,  and  walk? 1 

But  he  that  was  healed  wist  not  who  it  was : for  Jesus 
had  conveyed  himself  away,  a multitude  being  in  the  place. 
Afterward  Jesus  findeth  him  in  the  temple,  and  said  unto 
him,  “ Behold,  thou  art  made  whole : sin  no  more,  lest  a 
worse  thing  befall  thee.11  The  man  went  away,  and  told 
the  Jews  that  it  was  Jesus  which  had  made  him  whole. 

And  for  this  cause  did  the  Jews  persecute  Jesus,  because 
he  did  these  things  on  the  sabbath. 

But  Jesus  answered  them,  “My  Father  worketh  even 
until  now,  and  I work.11 

For  this  cause  therefore  the  Jews  sought  the  more  to 
kill  him,  because  he  not  only  brake  the  sabbath,  but  also 
called  God  his  own  Father,  making  himself  equal  with 
God. 

Jesus  therefore  answered  and  said  unto  them  : 

“Verily,  verily,  I say  unto  you,  The  Son  can  do  nothing 
of  himself,  but  what  he  seeth  the  Father  doing:  for  what 
things  soever  he  doeth,  these  the  Son  also  doeth  in  like 
manner.  For  the  Father  loveth  the  Son,  and  sheweth 
him  all  things  that  himself  doeth : and  greater  works  than 
these  will  he  shew  him,  that  ye  may  marvel.  For  as  the 
21 


^8  St.  John 


II  i 

Father  raiseth  the  dead  and  quickeneth  them,  even  so  the 
Son  also  quickeneth  whom  he  will.  For  neither  doth 
the  Father  judge  any  man,  but  he  hath  given  all  judge- 
ment unto  the  Son ; that  all  may  honour  the  Son,  even 
as  they  honour  the  Father.  He  that  honoureth  not  the 
Son  honoureth  not  the  Father  which  sent  him.  Verily, 
verily,  I say  unto  you,  He  that  heareth  my  word,  and  be- 
lieveth  him  that  sent  me,  hath  eternal  life,  and  cometh  not 
into  judgement,  but  hath  passed  out  of  death  into  life. 
Verily,  verily,  I say  unto  you,  The  hour  cometh,  and  now 
is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God ; 
and  they  that  hear  shall  live.  For  as  the  Father  hath  life 
in  himself,  even  so  gave  he  to  the  Son  also  to  have  life  in 
himself : and  he  gave  him  authority  to  execute  judgement, 
because  he  is  the  Son  of  man.  Marvel  not  at  this : for 
the  hour  cometh,  in  which  all  that  are  in  the  tombs  shall 
hear  his  voice,  and  shall  come  forth  ; they  that  have  done 
good,  unto  the  resurrection  of  life ; and  they  that  have 
done  ill,  unto  the  resurrection  of  judgement. 

“ I can  of  myself  do  nothing : as  I hear,  I judge : and 
my  judgement  is  righteous  ; because  I seek  not  mine  own 
will,  but  the  will  of  him  that  sent  me.  If  I bear  witness 
of  myself,  my  witness  is  not  true.  It  is  another  that  bear- 
eth  witness  of  me ; and  I know  that  the  witness  which  he 
witnesseth  of  me  is  true.  Ye  have  sent  unto  John,  and 
he  hath  borne  witness  unto  the  truth.  But  the  witness 
which  I receive  is  not  from  man : howbeit  I say  these 


22 


The  Gospel  8<- 


II  i 

things,  that  ye  may  be  saved.  He  was  the  lamp  that 
burneth  and  shineth : and  ye  were  willing  to  rejoice  for 
a season  in  his  light.  But  the  witness  which  I have  is 
greater  than  that  of  John : for  the  works  which  the  Father 
hath  given  me  to  accomplish,  the  very  works  that  I do, 
bear  witness  of  me,  that  the  Father  hath  sent  me.  And 
the  Father  which  sent  me,  he  hath  borne  witness  of  me. 
Ye  have  neither  heard  his  voice  at  any  time,  nor  seen  his 
form.  And  ye  have  not  his  word  abiding  in  you:  for 
whom  he  sent,  him  ye  believe  not.  Ye  search  the  scrip- 
tures, because  ye  think  that  in  them  ye  have  eternal  life ; 
and  these  are  they  which  bear  witness  of  me ; and  ye  will 
not  come  to  me,  that  ye  may  have  life.  I receive  not  glory 
from  men.  But  I know  you,  that  ye  have  not  the  love  of 
God  in  yourselves.  I am  come  in  my  Father’s  name,  and 
ye  receive  me  not : if  another  shall  come  in  his  own  name, 
him  ye  will  receive.  How  can  ye  believe,  which  receive 
glory  one  of  another,  and  the  glory  that  cometh  from  the 
only  God  ye  seek  not?  Think  not  that  I will  accuse  you 
to  the  Father : there  is  one  that  accuseth  you,  even  Moses, 
on  whom  ye  have  set  your  hope.  For  if  ye  believed 
Moses,  ye  would  believe  me ; for  he  wrote  of  me.  But  if 
ye  believe  not  his  writings,  how  shall  ye  believe  my  words  ? ” 

23 


II  ii 


*8  St.  John 


ii.  Sign  of  the  Loaves  and  Fishes , and  Disputation 
arising  therefrom 

After  these  things  Jesus  went  away  to  the  other  side  of 
the  sea  of  Galilee,  which  is  the  sea  of  Tiberias.  And  a 
great  multitude  followed  him,  because  they  beheld  the 
signs  which  he  did  on  them  that  were  sick.  And  Jesus 
went  up  into  the  mountain,  and  there  he  sat  with  his  dis- 
ciples. Now  the  Passover,  the  feast  of  the  Jews,  was  at 
hand.  Jesus  therefore  lifting  up  his  eyes,  and  seeing  that 
a great  multitude  cometh  unto  him,  saith  unto  Philip, 
Whence  are  we  to  buy  bread,  that  these  may  eat?  And 
this  he  said  to  prove  him : for  he  himself  knew  what  he 
would  do.  Philip  answered  him,  Two  hundred  penny- 
worth of  bread  is  not  sufficient  for  them,  that  every  one 
may  take  a little.  One  of  his  disciples,  Andrew,  Simon 
Peter’s  brother,  saith  unto  him,  There  is  a lad  here,  which 
hath  five  barley  loaves,  and  two  fishes : but  what  are 
these  among  so  many?  Jesus  said,  Make  the  people  sit 
down.  Now  there  was  much  grass  in  the  place.  So  the 
men  sat  down,  in  number  about  five  thousand.  Jesus 
therefore  took  the  loaves ; and  having  given  thanks,  he 
distributed  to  them  that  were  set  down ; likewise  also  of 
the  fishes  as  much  as  they  would.  And  when  they  were 
filled,  he  saith  unto  his  disciples,  Gather  up  the  broken 
pieces  which  remain  over,  that  nothing  be  lost.  So  they 
gathered  them  up,  and  filled  twelve  baskets  with  broken 
24 


The  Gospel  9«- 


II  ii 


pieces  from  the  five  barley  loaves,  which  remained  over 
unto  them  that  had  eaten.  When  therefore  the  people 
saw  the  sign  which  he  did,  they  said,  This  is  of  a truth 
the  prophet  that  cpmeth  into  the  world. 

Jesus  therefore  perceiving  that  they  were  about  to  come 
and  take  him  by  force,  to  make  him  king,  withdrew  again 
into  the  mountain  himself  alone. 

And  when  evening  came,  his  disciples  went  down  unto 
the  sea;  and  they  entered  into  a boat,  and  were  going 
over  the  sea  unto  Capernaum.  And  it  was  now  dark,  and 
Jesus  had  not  yet  come  to  them.  And  the  sea  was  rising 
by  reason  of  a great  wind  that  blew.  When  therefore 
they  had  rowed  about  five  and  twenty  or  thirty  furlongs, 
they  behold  Jesus  walking  on  the  sea,  and  drawing  nigh 
nnto  the  boat : and  they  were  afraid.  But  he  saith  unto 
them,  It  is  I ; be  not  afraid.  They  were  willing  therefore 
to  receive  him  into  the  boat:  and  straightway  the  boat 
was  at  the  land  whither  they  were  going. 

On  the  morrow  the  multitude  which  stood  on  the  other 
side  of  the  sea  saw  that  there  was  none  other  boat  there, 
save  one,  and  that  Jesus  entered  not  with  his  disciples 
into  the  boat,  but  that  his  disciples  went  away  alone  (how- 
beit  there  came  boats  from  Tiberias  nigh  unto  the  place 
where  they  ate  the  bread  after  the  Lord  had  given  thanks)  : 
when  the  multitude  therefore  saw  that  Jesus  was  not  there, 
neither  his  disciples,  they  themselves  got  into  the  boats, 
and  came  to  Capernaum,  seeking  Jesus.  And  when  they 
*5 


II  ii 


-*S  St.  John 


found  him  on  the  other  side  of  the  sea,  they  said  unto 
him,  1 Rabbi,  when  earnest  thou  hither?’ 

Jesus  answered  them  and  said,  “Verily,  verily,  I say 
unto  you,  Ye  seek  me,  not  because  ye  saw  signs,  but  be- 
cause ye  ate  of  the  loaves  and  were  filled.  Work  not  for 
the  meat  which  perisheth,  but  for  the  meat  which  abideth 
unto  eternal  life,  which  the  Son  of  man  shall  give  unto 
you : for  him  the  Father,  even  God,  hath  sealed.” 

They  said  therefore  unto  him,  ‘ What  must  we  do,  that 
we  may  work  the  works  of  God  ? ’ 

Jesus  answered  and  said  unto  them,  “This  is  the  work 
of  God,  that  ye  believe  on  him  whom  he  hath  sent.” 

They  said  therefore  unto  him,  ‘ What  then  doest  thou 
for  a sign,  that  we  may  see,  and  believe  thee  ? what  work- 
est  thou?  Our  fathers  ate  the  manna  in  the  wilderness; 
as  it  is  written,  He  gave  them  bread  out  of  heaven  to  eat .’ 
Jesus  therefore  said  unto  them,  “Verily,  verily,  I say 
unto  you,  It  was  not  Moses  that  gave  you  the  bread  out 
of  heaven ; but  my  Father  giveth  you  the  true  bread  out 
of  heaven.  For  the  bread  of  God  is  that  which  cometh 
down  out  of  heaven,  and  giveth  life  unto  the  world.” 

They  said  therefore  unto  him,  ‘ Lord,  evermore  give  us 
this  bread.’ 

Jesus  said  unto  them,  “I  am  the  bread  of  life:  he  that 
cometh  to  me  shall  not  hunger,  and  he  that  believeth  on 
me  shall  never  thirst.  But  I said  unto  you,  that  ye  have 
seen  me,  and  yet  believe  not.  All  that  which  the  Father 
26 


The  Gospel  &*- 


II  ii 


giveth  me  shall  come  unto  me ; and  him  that  cometh  to 
me  I will  in  no  wise  cast  out.  For  I am  come  down  from 
heaven,  not  to  do  mine  own  will,  but  the  will  of  him  that  sent 
me.  And  this  is  the  will  of  him  that  sent  me,  that  of  all 
that  which  he  hath  given  me  I should  lose  nothing,  but 
should  raise  it  up  at  the  last  day.  For  this  is  the  will  of 
my  Father,  that  every  one  that  beholdeth  the  Son,  and 
believeth  on  him,  should  have  eternal  life;  and  I will 
raise  him  up  at  the  last  day.” 

The  Jews  therefore  murmured  concerning  him,  because 
he  said,  I am  the  bread  which  came  down  out  of  heaven. 
And  they  said,  ‘Is  not  this  Jesus,  the  son  of  Joseph, 
whose  father  and  mother  we  know?  how  doth  he  now 
say,  I am  come  down  out  of  heaven?’ 

Jesus  answered  and  said  unto  them,  “Murmur  not 
among  yourselves.  No  man  can  come  to  me,  except  the 
Father  which  sent  me  draw  him  : and  I will  raise  him  up 
in  the  last  day.  It  is  written  in  the  prophets,  And  they 
shall  all  be  taught  of  God.  Every  one  that  hath  heard 
from  the  Father,  and  hath  learned,  cometh  unto  me.  Not 
that  any  man  hath  seen  the  Father,  save  he  which  is  from 
God,  he  hath  seen  the  Father.  Verily,  verily,  I say  unto 
you,  He  that  believeth  hath  eternal  life.  I am  the  bread 
of  life.  Your  fathers  did  eat  the  manna  in  the  wilderness, 
and  they  died.  This  is  the  bread  which  cometh  down  out 
of  heaven,  that  a man  may  eat  thereof,  and  not  die.  I am 
the  living  bread  which  came  down  out  of  heaven : if  any 
27 


II  ii 


St.  John 


man  eat  of  this  bread,  he  shall  live  for  ever : yea  and  the 
bread  which  I will  give  is  my  flesh,  for  the  life  of  the 
world.” 

The  Jews  therefore  strove  one  with  another,  saying, 
< How  can  this  man  give  us  his  flesh  to  eat?  ’ 

Jesus  therefore  said  unto  them,  “ Verily,  verily,  I say 
unto  you,  Except  ye  eat  the  flesh  of  the  Son  of  man  and 
drink  his  blood,  ye  have  not  life  in  yourselves.  He  that 
eateth  my  flesh  and  drinketh  my  blood  hath  eternal  life ; 
and  I will  raise  him  up  at  the  last  day.  For  my  flesh  is 
meat  indeed,  and  my  blood  is  drink  indeed.  He  that 
eateth  my  flesh  and  drinketh  my  blood  abideth  in  me,  and 
I in  him.  As  the  living  Father  sent  me,  and  I live  be- 
cause of  the  Father;  so  he  that  eateth  me,  he  also  shall 
live  because  of  me.  This  is  the  bread  which  came  down 
out  of  heaven : not  as  the  fathers  did  eat,  and  died : he 
that  eateth  this  bread  shall  live  for  ever.” 

These  things  said  he  in  the  synagogue,  as  he  taught  in 
Capernaum.  Many  therefore  of  his  disciples,  when  they 
heard  this,  said,  ‘ This  is  a hard  saying ; who  can  hear  it?  ’ 
But  Jesus,  knowing  in  himself  that  his  disciples  mur- 
mured at  this,  said  unto  them,  “ Doth  this  cause  you  to 
stumble?  What  then  if  ye  should  behold  the  Son  of  man 
ascending  where  he  was  before?  It  is  the  spirit  that 
quickeneth ; the  flesh  profiteth  nothing : the  words  that 
I have  spoken  unto  you  are  spirit,  and  are  life.  But  there 
are  some  of  you  that  believe  not.”  For  Jesus  knew  from 
28 


The  Gospel  9«~ 


ii  m 


the  beginning  who  they  were  that  believed  not,  and  who  it 
was  that  should  betray  him.  And  he  said,  “ For  this  cause 
have  I said  unto  you,  that  no  man  can  come  unto  me, 
except  it  be  given  unto  him  of  the  Father.” 

Upon  this  many  of  his  disciples  went  back,  and  walked 
no  more  with  him.  Jesus  said  therefore  unto  the  twelve, 
“ Would  ye  also  go  away  ? ” 

Simon  Peter  answered  him,  * Lord,  to  whom  shall  we 
go?  thou  hast  the  words  of  eternal  life.  And  we  have 
believed  and  know  that  thou  art  the  Holy  One  of  God.’ 

Jesus  answered  them, u Did  not  I choose  you  the  twelve, 
and  one  of  you  is  a devil?”  Now  he  spake  of  Judas  the 
son  of  Simon  Iscariot,  for  he  it  was  that  should  betray 
him,  being  one  of  the  twelve. 

Hi,  IVitness  and  Disputation  at  the  Feast  of  Taber- 
nacles 

And  after  these  things  Jesus  walked  in  Galilee:  for  he 
would  not  walk  in  Judaea,  because  the  Jews  sought  to  kill 
him.  Now  the  feast  of  the  Jews,  the  Feast  of  Tabernacles, 
was  at  hand. 

His  brethren  therefore  said  unto  him,  ‘Depart  hence, 
and  go  into  Judaea,  that  thy  disciples  also  may  behold  thy 
works  which  thou  doest.  For  no  man  doeth  anything  in 
secret,  and  himself  seeketh  to  be  known  openly.  If  thou 
doest  these  things,  manifest  thyself  to  the  world.’  For 
even  his  brethren  did  not  believe  on  him. 


29 


II  iii 


'■^8  St.  John 


Jesus  therefore  saith  unto  them,  “My  time  is  not  yet 
come ; but  your  time  is  alvvay  ready.  The  world  cannot 
hate  you ; but  me  it  hateth,  because  I testify  of  it,  that  its 
works  are  evil.  Go  ye  up  unto  the  feast : I go  not  up  yet 
unto  this  feast ; because  my  time  is  not  yet  fulfilled.” 

And  having  said  these  things  unto  them,  he  abode  still 
in  Galilee.  But  when  his  brethren  were  gone  up  unto  the 
feast,  then  went  he  also  up,  not  publicly,  but  as  it  were  in 
secret.  The  Jews  therefore  sought  him  at  the  feast,  and 
said,  Where  is  he?  And  there  was  much  murmuring 
among  the  multitudes  concerning  him : some  said,  He  is 
a good  man;  others  said,  Not  so,  but  he  leadeth  the  mul- 
titude astray.  Howbeit  no  man  spake  openly  of  him  for 
fear  of  the  Jews. 

But  when  it  was  now  the  midst  of  the  feast  Jesus  went 
up  into  the  temple,  and  taught. 

The  Jews  therefore  marvelled,  saying,  ‘How  knoweth 
this  man  letters,  having  never  learned  ? 1 

Jesus  therefore  answered  them,  and  said,  “My  teaching 
is  not  mine,  but  his  that  sent  me.  If  any  man  willeth  to 
do  his  will,  he  shall  know  of  the  teaching,  whether  it  be  of 
God,  or  whether  I speak  from  myself.  He  that  speaketh 
from  himself  seeketh  his  own  glory : but  he  that  seeketh 
the  glory  of  him  that  sent  him,  the  same  is  true,  and  no 
unrighteousness  is  in  him.  Did  not  Moses  give  you  the 
law,  and  yet  none  of  you  doeth  the  law  ? Why  seek  ye  to 
kill  me  ? ” 

30 


The  Gospel  8«- 


II  iii 


The  multitude  answered,  ‘Thou  hast  a devil : who  seek- 
eth  to  kill  thee  ? ’ 

Jesus  answered  and  said  unto  them,  “I  did  one  work, 
and  ye  all  marvel.  For  this  cause  hath  Moses  given  you 
circumcision  (not  that  it  is  of  Moses,  but  of  the  fathers)  ; 
and  on  the  sabbath  ye  circumcise  a man.  If  a man  re- 
ceiveth  circumcision  on  the  sabbath,  that  the  law  of  Moses 
may  not  be  broken  ; are  ye  wroth  with  me,  because  I made 
a man  every  whit  whole  on  the  sabbath?  Judge  not  ac- 
cording to  appearance,  but  judge  righteous  judgement.” 

Some  therefore  of  them  of  Jerusalem  said,  ‘Is  not  this 
he  whom  they  seek  to  kill  ? And  lo,  he  speaketh  openly, 
and  they  say  nothing  unto  him.  Can  it  be  that  the  rulers 
indeed  know  that  this  is  the  Christ?  Howbeit  we  know 
this  man  whence  he  is : but  when  the  Christ  cometh,  no 
one  knoweth  whence  he  is.’ 

Jesus  therefore  cried  in  the  temple,  teaching  and  saying, 
“Ye  both  know  me,  and  know  whence  I am;  and  I am 
not  come  of  myself,  but  he  that  sent  me  is  true,  whom  ye 
know  not.  I know  him ; because  I am  from  him,  and  he 
sent  me.” 

They  sought  therefore  to  take  him : and  no  man  laid 
his  hand  on  him,  because  his  hour  was  not  yet  come. 
But  of  the  multitude  many  believed  on  him ; and  they 
said,  When  the  Christ  shall  come,  will  he  do  more  signs 
than  those  which  this  man  hath  done?  The  Pharisees 
heard  the  multitude  murmuring  these  things  concerning 
31 


II  iii 


-*8  St.  John 


him ; and  the  chief  priests  and  the  Pharisees  sent  officers 
to  take  him. 

Jesus  therefore  said,  “Yet  a little  while  am  I with  you, 
and  I go  unt<?  him  that  sent  me.  Ye  shall  seek  me,  and 
shall  not  find  me : and  where  I am,  ye  cannot  come.” 

The  Jews  therefore  said  among  themselves,  ‘ Whither 
will  this  man  go  that  we  shall  not  find  him  ? will  he  go 
unto  the  Dispersion  among  the  Greeks,  and  teach  the 
Greeks?  What  is  this  word  that  he  said,  Ye  shall  seek  me, 
and  shall  not  find  me : and  where  I am,  ye  cannot  come  ? ’ 

Now  on  the  last  day,  the  great  day  of  the  feast,  Jesus 
stood  and  cried,  saying,  “If  any  man  thirst,  let  him  come 
unto  me,  and  drink.  He  that  believeth  on  me,  as  the 
scripture  hath  said,  out  of  his  belly  shall  flow  rivers  of 
living  water.”  But  this  spake  he  of  the  Spirit,  which  they 
that  believed  on  him  were  to  receive : for  the  Spirit  was 
not  yet  given ; because  Jesus  was  not  yet  glorified. 

Some  of  the  multitude  therefore,  when  they  heard  these 
words,  said,  ‘This  is  of  a truth  the  prophet.’  Others  said, 
‘This  is  the  Christ.’  But  some  said,  ‘What,  doth  the 
Christ  come  out  of  Galilee?  Hath  not  the  scripture  said 
that  the  Christ  cometh  of  the  seed  of  David,  and  from 
Bethlehem,  the  village  where  David  was  ? ’ So  there  arose 
a division  in  the  multitude  because  of  him.  And  some  of 
them  would  have  taken  him ; but  no  man  laid  hands  on 
him. 

The  officers  therefore  came  to  the  chief  priests  and 
32 


The  Gospel  fr- 


II  iii 


Pharisees;  and  they  said  unto  them,  ‘Why  did  ye  not 
bring  him?’ 

The  officers  answered,  ‘Never  man  so  spake.’ 

The  Pharisees  therefore  answered  them,  ‘Are  ye  also 
led  astray?  Hath  any  of  the  rulers  believed  on  him,  or  of 
the  Pharisees  ? But  this  multitude  which  knoweth  not  the 
law  are  accursed.’ 

Nicodemus  saith  unto  them  (he  that  came  to  him  be- 
fore, being  one  of  them),  ‘Doth  our  law  judge  a man, 
except  it  first  hear  from  himself  and  know  what  he  doeth  ? ’ 
They  answered  and  said  unto  him,  ‘ Art  thou  also  of 
Galilee?  Search,  and  see  that  out  of  Galilee  ariseth  no 
prophet.’ 

Again  therefore  Jesus  spake  unto  them,  saying,  “I  am 
the  light  of  the  world : he  that  followeth  me  shall  not 
walk  in  the  darkness,  but  shall  have  the  light  of  life.” 

’ The  Pharisees  therefore  said  unto  him,  ‘ Thou  bearest 
witness  of  thyself ; thy  witness  is  not  true.’ 

Jesus  answered  and  said  unto  them,  “Even  if  I bear 
witness  of  myself,  my  witness  is  true : for  I know  whence 
I came,  and  whither  I go ; but  ye  know  not  whence  I 
come,  or  whither  I go.  Ye  judge  after  the  flesh  ; I judge 
no  man.  Yea  and  if  I judge,  my  judgement  is  true:  for 
I am  not  alone,  but  I and  the  Father  that  sent  me.  Yea 
and  in  your  law  it  is  written,  that  the  witness  of  two  men 
is  true.  I am  he  that  beareth  witness  of  myself,  and  the 
Father  that  sent  me  beareth  witness  of  me.” 


D 


33 


II  iii 


-*8  St.  John 


They  said  therefore  unto  him,  < Where  is  thy  Father?’ 
Jesus  answered,  “ Ye  know  neither  me,  nor  my  Father: 
if  ye  knew  me,  ye  would  know  my  Father  also.” 

These  words  spake  he  in  the  treasury,  as  he  taught  in 
the  temple  : and  no  man  took  him ; because  his  hour  was 
not  yet  come. 

He  said  therefore  again  unto  them,  “ I go  away,  and  ye 
shall  seek  me,  and  shall  die  in  your  sin : whither  I go,  ye 
cannot  come.” 

The  Jews  therefore  said,  ‘ Will  he  kill  himself,  that  he 
saith,  Whither  I go,  ye  cannot  come?’ 

And  he  said  unto  them,  “Ye  are  from  beneath;  I am 
from  above : ye  are  of  this  world  ; I am  not  of  this  world. 
I said  therefore  unto  you,  that  ye  shall  die  in  your  sins : 
for  except  ye  believe  that  I am  he,  ye  shall  die  in  your 
sins.” 

They  said  therefore  unto  him,  6 Who  art  thou?’ 

Jesus  said  unto  them,  “Even  that  which  I have  also 
spoken  unto  you  from  the  beginning.  I have  many  things 
to  speak  and  to  judge  concerning  you:  howbeit  he  that 
sent  me  is  true ; and  the  things  which  I heard  from  him, 
these  speak  I unto  the  world.” 

They  perceived  not  that  he  spake  to  them  of  the  Father. 
Jesus  therefore  said,  “When  ye  have  lifted  up  the  Son 
of  man,  then  shall  ye  know  that  I am  he,  and  that  I do 
nothing  of  myself,  but  as  the  Father  taught  me,  I speak 
these  things.  And  he  that  sent  me  is  with  me ; he  hath 
34 


The  Gospel  8«- 


II  iii 


not  left  me  alone ; for  I do  always  the  things  that  are 
pleasing  to  him.” 

As  he  spake  these  things,  many  believed  on  him.  Jesus 
therefore  said  to  those  Jews  which  had  believed  him,  “If 
ye  abide  in  my  word,  then  are  ye  truly  my  disciples ; and 
ye  shall  know  the  truth,  and  the  truth  shall  make  you  free.” 
They  answered  unto  him,  ‘We  be  Abraham’s  seed,  and 
have  never  yet  been  in  bondage  to  any  man : how  sayest 
thou,  Ye  shall  be  made  free?’ 

Jesus  answered  them,  “Verily,  verily,  I say  unto  you, 
Every  one  that  committeth  sin  is  the  bondservant  of  sin. 
And  the  bondservant  abideth  not  in  the  house  for  ever : 
the  son  abideth  for  ever.  If  therefore  the  Son  shall  make 
you  free,  ye  shall  be  free  indeed.  I know  that  ye  are 
Abraham’s  seed ; yet  ye  seek  to  kill  me,  because  my  word 
hath  not  free  course  in  you.  I speak  the  things  which  I 
have  seen  with  my  Father:  and  ye  also  do  the  things 
which  ye  heard  from  your  father.” 

They  answered  and  said  unto  him,  ‘Our  father  is 
Abraham.’ 

Jesus  saith  unto  them,  “ If  ye  were  Abraham’s  children, 
ye  would  do  the  works  of  Abraham.  But  now  ye  seek  to 
kill  me,  a man  that  hath  told  you  the  truth,  which  I heard 
from  God:  this  did  not  Abraham.  Ye  do  the  works  of 
your  father.” 

They  said  unto  him,  ‘ We  were  not  born  of  fornication ; 
we  have  one  Father,  even  God.’ 

35 


II  iii 


->6  St.  John 


Jesus  said  unto  them,  “If  God  were  your  Father,  ye 
would  love  me : for  I came  forth  and  am  come  from  God ; 
for  neither  have  I come  of  myself,  but  he  sent  me.  Why 
do  ye  not  understand  my  speech  ? Even  because  ye  can- 
not hear  my  word.  Ye  are  of  your  father  the  devil,  and 
the  lusts  of  your  father  it  is  your  will  to  do.  He  was  a 
murderer  from  the  beginning,  and  stood  not  in  the  truth, 
because  there  is  no  truth  in  him.  When  he  speaketh  a 
lie,  he  speaketh  of  his  own : for  he  is  a liar,  and  the  father 
thereof.  But  because  I say  the  truth,  ye  believe  me  not. 
Which  of  you  convicteth  me  of  sin?  If  I say  truth,  why 
do  ye  not  believe  me?  He  that  is  of  God  heareth  the 
words  of  God : for  this  cause  ye  hear  them  not,  because 
ye  are  not  of  God.” 

The  Jews  answered  and  said  unto  him,  6 Say  we  not  well 
that  thou  art  a Samaritan,  and  hast  a devil  ? ’ 

Jesus  answered,  “ I have  not  a devil;  but  I honour  my 
Father,  and  ye  dishonour  me.  But  I seek  not  mine  own 
glory:  there  is  one  that  seeketh  and  judgeth.  Verily, 
verily,  I say  unto  you,  If  a man  keep  my  word,  he  shall 
never  see  death.” 

The  Jews  said  unto  him,  ‘ Now  we  know  that  thou  hast 
a devil.  Abraham  is  dead,  and  the  prophets ; and  thou 
sayest,  If  a man  keep  my  word,  he  shall  never  taste  of 
death.  Art  thou  greater  than  our  father  Abraham,  which 
is  dead  ? and  the  prophets  are  dead : whom  makest  thou 
thyself?  ’ 

36 


The  Gospel  9«- 


II  iv 


Jesus  answered,  “If  I glorify  myself,  my  glory  is  noth- 
ing: it  is  my  Father  that  glorifieth  me;  of  whom  ye  say, 
that  he  is  your  God ; and  ye  have  not  known  him : but  I 
know  him ; and  if  I should  say,  I know  him  not,  I shall 
be  like  unto  you,  a liar : but  I know  him,  and  keep  his 
word.  Your  father  Abraham  rejoiced  to  see  my  day ; and 
he  saw  it,  and  was  glad.” 

The  Jews  therefore  said  unto  him,  1 Thou  art  not  yet 
fifty  years  old,  and  hast  thou  seen  Abraham  ? ’ 

Jesus  said  unto  them,  “Verily,  verily,  I say  unto  you, 
Before  Abraham  was,  I am.” 

They  took  up  stones  therefore  to  cast  at  him  : but  Jesus 
hid  himself,  and  went  out  of  the  temple. 


iv.  Sign  of  the  Man  born  blind,  and  the  ensuing 
Controversy 

And  as  he  passed  by,  he  saw  a man  blind  from  his 
birth.  And  his  disciples  asked  him,  saying,  4 Rabbi,  who 
did  sin,  this  man,  or  his  parents,  that  he  should  be  born 
blind?’ 

Jesus  answered,  “Neither  did  this  man  sin,  nor  his 
parents : but  that  the  works  of  God  should  be  made  mani- 
fest in  him.  We  must  work  the  works  of  him  that  sent  me, 
while  it  is  day : the  night  cometh,  when  no  man  can  work. 
When  I am  in  the  world,  I am  the  light  of  the  world.” 

When  he  had  thus  spoken,  he  spat  on  the  ground,  and 
37 


II  iv 


-»8  St.  John 


made  clay  of  the  spittle,  and  anointed  his  eyes  with  the 
clay,  and  said  unto  him,  Go,  wash  in  the  pool  of  ‘ Siloam  ’ 
(which  is  by  interpretation, 4 Sent  ’).  He  went  away  there- 
fore, and  washed,  and  came  seeing. 

The  neighbours,  therefore,  and  they  which  saw  him 
aforetime,  that  he  was  a beggar,  said,  ‘ Is  not  this  he  that 
sat  and  begged?’  Others  said,  6 It  is  he:’  others  said, 
‘No,  but  he  is  like  him.’ 

He  said,  6 1 am  he.’ 

They  said  therefore  unto  him,  4 How  then  were  thine 
eyes  opened?’ 

He  answered,  ‘The  man  that  is  called  Jesus  made  clay, 
and  anointed  mine  eyes,  and  said  unto  me,  Go  to  Siloam, 
and  wash:  so  I went  away  and  washed,  and  I received 
sight.’ 

And  they  said  unto  him,  4 Where  is  he  ? ’ 

He  saith,  ‘ I know  not.’ 

They  bring  to  the  Pharisees  him  that  aforetime  was 
blind.  Now  it  was  the  sabbath  on  the  day  when  Jesus 
made  the  clay,  and  opened  his  eyes.  Again  therefore  the 
Pharisees  also  asked  him  how  he  received  his  sight. 

And  he  said  unto  them,  ‘ He  put  clay  upon  mine  eyes, 
and  I washed,  and  do  see.’ 

Some  therefore  of  the  Pharisees  said,  6 This  man  is  not 
from  God,  because  he  keepeth  not  the  sabbath.’  But 
others  said,  4 How  can  a man  that  is  a sinner  do  such 
signs?’  And  there  was  a division  among  them. 

38 


The  Gospel  9«- 


II  iv 


They  say  therefore  unto  the  blind  man  again,  4 What 
sayest  thou  of  him,  in  that  he  opened  thine  eyes  ? 1 

And  he  said,  ‘ He  is  a prophet.’ 

The  Jews  therefore  did  not  believe  concerning  him,  that 
he  had  been  blind,  and  had  received  his  sight,  until  they 
called  the  parents  of  him  that  had  received  his  sight,  and 
asked  them,  saying,  ‘ Is  this  your  son,  who  ye  say  was  born 
blind  ? how  then  doth  he  now  see  ? ’ 

His  parents  answered  and  said,  ‘ We  know  that  this  is 
our  son,  and  that  he  was  born  blind  : but  how  he  now  seeth, 
we  know  not ; or  who  opened  his  eyes,  we  know  not : ask 
him ; he  is  of  age ; he  shall  speak  for  himself.’  These 
things  said  his  parents,  because  they  feared  the  Jews : for 
the  Jews  had  agreed  already,  that  if  any  man  should  con- 
fess him  to  be  Christ,  he  should  be  put  out  of  the  syna- 
gogue. Therefore  said  his  parents,  He  is  of  age ; ask  him. 

So  they  called  a second  time  the  man  that  was  blind, 
and  said  unto  him,  4 Give  glory  to  God : we  know  that 
this  man  is  a sinner.’ 

He  therefore  answered,  1 Whether  he  be  a sinner,  I 
know  not : one  thing  I know,  that,  whereas  I was  blind, 
now  I see.’ 

They  said  therefore  unto  him, 6 What  did  he  do  to  thee  ? 
how  opened  he  thine  eyes  ? ’ 

He  answered  them,  ‘ I told  you  even  now,  and  ye  did 
not  hear:  wherefore  would  ye  hear  it  again?  would  ye 
also  become  his  disciples?’ 

39 


II  hr 


-»8  St.  J ohn 


And  they  reviled  him,  and  said,  ‘Thou  art  his  disciple; 
but  we  are  disciples  of  Moses.  We  know  that  God  hath 
spoken  unto  Moses : but  as  for  this  man,  we  know  not 
whence  he  is.’ 

The  man  answered  and  said  unto  them,  ‘ Why,  herein  is 
the  marvel,  that  ye  know  not  whence  he  is,  and  yet  he 
opened  mine  eyes.  We  know  that  God  heareth  not 
sinners : but  if  any  man  be  a worshipper  of  God,  and  do 
his  will,  him  he  heareth.  Since  the  world  began  it  was 
never  heard  that  any  one  opened  the  eyes  of  a man  born 
blind.  If  this  man  were  not  from  God,  he  could  do 
nothing.'’ 

They  answered  and  said  unto  him,  ‘ Thou  wast  altogether 
born  in  sins,  and  dost  thou  teach  us?’  And  they  cast 
him  out. 

Jesus  heard  that  they  had  cast  him  out;  and  finding 
him,  he  said,  “ Dost  thou  believe  on  the  Son  of  God  ? ” 

He  answered  and  said,  ‘And  who  is  he,  Lord,  that  I 
may  believe  on  him  ? ’ 

Jesus  said  unto  him,  “Thou  hast  both  seen  him,  and 
he  it  is  that  speaketh  with  thee.” 

And  he  said,  ‘ Lord,  I believe.’  And  he  worshipped  him. 

And  Jesus  said,  “ For  judgement  came  I into  this  world, 
that  they  which  see  not  may  see ; and  that  they  which  see 
may  become  blind.” 

Those  of  the  PJiaijisees  which  were  with  him  heard 
these  things,  and  said  unto  him,  ‘Are  we  also  blind? ’ 

4Q 


The  Gospel  Be- 


ll ▼ 


Jesus  said  unto  them,  u If  ye  were  blind,  ye  would  have 
no  sin : but  now  ye  say,  We  see : your  sin  remaineth.” 

v.  Parable  of  the  Good  Shepherd , and  Dissensions 
arising  therefrom 

“ Verily,  verily,  I say  unto  you,  He  that  entereth  not  by 
the  door  into  the  fold  of  the  sheep,  but  climbeth  up  some 
other  way,  the  same  is  a thief  and  a robber.  But  he  that 
entereth  in  by  the  door  is  the  shepherd  of  the  sheep.  To 
him  the  porter  openeth ; and  the  sheep  hear  his  voice : 
and  he  calleth  his  own  sheep  by  name,  and  leadeth  them 
out.  When  he  hath  put  forth  all  his  own,  he  goeth  before 
them,  and  the  sheep  follow  him : for  they  know  his  voice. 
And  a stranger  will  they  not  follow,  but  will  flee  from  him : 
for  they  know  not  the  voice  of  strangers.” 

This  parable  spake  Jesus  unto  them : but  they  under- 
stood not  what  things  they  were  which  he  spake  unto 
them.  Jesus  therefore  said  unto  them  again,  “ Verily, 
verily,  I say  unto  you,  I am  the  door  of  the  sheep.  All 
that  came  before  me  are  thieves  and  robbers:  but  the 
sheep  did  not  hear  them.  I am  the  door:  by  me  if  any 
man  enter  in,  he  shall  be  saved,  and  shall  go  in  and  go 
out,  and  shall  find  pasture.  The  thief  cometh  not,  but 
that  he  may  steal,  and  kill  and  destroy : I came  that  they 
may  have  life,  and  may  have  it  abundantly.  I am  the 
good  shepherd : the  good  shepherd  layeth  down  his  life 


II  V 


-*8  St.  John 


for  the  sheep.  He  that  is  a hireling,  and  not  a shepherd, 
whose  own  the  sheep  are  not,  beholdeth  the  wolf  coming, 
and  leaveth  the  sheep,  and  fleeth,  and  the  wolf  snatcheth 
them,  and  scattereth  them : he  fleeth  because  he  is  a hire- 
ling, and  careth  not  for  the  sheep.  I am  the  good  shep- 
herd ; and  I know  mine  own,  and  mine  own  know  me, 
even  as  the  Father  knoweth  me,  and  I know  the  Father; 
and  I lay  down  my  life  for  the  sheep.  And  other  sheep 
I have,  which  are  not  of  this  fold  : them  also  I must  bring, 
and  they  shall  hear  my  voice ; and  they  shall  become  one 
flock,  one  shepherd.  Therefore  doth  the  Father  love  me, 
because  I lay  down  my  life,  that  I may  take  it  again.  No 
one  taketh  it  away  from  me,  but  I lay  it  down  of  myself. 
I have  power  to  lay  it  down,  and  I have  power  to  take  it 
again.  This  commandment  received  I from  my  Father.” 

There  arose  a division  again  among  the  Jews  because 
of  these  words.  And  many  of  them  said,  ‘He  hath  a 
devil,  and  is  mad;  why  hear  ye  him?1  Others  said, 
i These  are  not  the  sayings  of  one  possessed  with  a devil. 
Can  a devil  open  the  eyes  of  the  blind  ? 1 

And  it  was  the  Feast  of  the  Dedication  at  Jerusalem  : it 
was  winter;  and  Jesus  was  walking  in  the  temple  in 
Solomon’s  porch.  The  Jews  therefore  came  round  about 
him,  and  said  unto  him,  i How  long  dost  thou  hold  us  in 
suspense?  If  thou  art  the  Christ,  tell  us  plainly.1 

Jesus  answered  them,  “I  told  you,  and  ye  believe  not: 
the  works  that  I do  in  my  Father’s  name,  these  bear  wit- 
42 


The  Gospel  S«- 


II  v 


ness  of  me.  But  ye  believe  not,  because  ye  are  not  of  my 
sheep.  My  sheep  hear  my  voice,  and  I know  them,  and 
they  follow  me : and  I give  unto  them  eternal  life ; and 
they  shall  never  perish,  and  no  one  shall  snatch  them  out 
of  my  hand.  My  Father,  which  hath  given  them  unto 
me,  is  greater  than  all ; and  no  one  is  able  to  snatch  them 
out  of  the  Father’s  hand.  I and  the  Father  are  one.” 

The  Jews  took  up  stones  again  to  stone  him. 

Jesus  answered  them,  “ Many  good  works  have  I shewed 
you  from  the  Father;  for  which  of  those  works  do  ye 
stone  me  ? ” 

The  Jews  answered  him,  i For  a good  work  we  stone 
thee  not,  but  for  blasphemy ; and  because  that  thou,  being 
a man,  makest  thyself  God.’ 

Jesus  answered  them,  “Is  it  not  written  in  youi  law,  I 
said,  Ye  are  gods?  If  he  called  them  gods,  unto  whom 
the  word  of  God  came  (and  the  scripture  cannot  be 
broken),  say  ye  of  him,  whom  the  Father  sanctified  and 
sent  into  the  world,  Thou  blasphemest;  because  I said, 
I am  the  Son  of  God?  If  I do  not  the  works  of  my 
Father,  believe  me  not.  But  if  I do  them,  though  ye 
believe  not  me,  believe  the  works : that  ye  may  know  and 
understand  that  the  Father  is  in  me,  and  I in  the  Father.” 

They  sought  again  to  take  him  : and  he  went  forth  out 
of  their  hand. 


43 


II  vi 


*^6  St.  John 


vi.  Sign  of  the  Raising  of  Lazarus , and  Counsels  of 
Death 

And  he  went  away  again  beyond  Jordan  into  the  place 
where  John  was  at  the  first  baptizing ; and  there  he  abode. 
And  many  came  unto  him;  and  they  said,  John  indeed 
did  no  sign : but  all  things  whatsoever  John  spake  of  this 
man  were  true.  And  many  believed  on  him  there. 

Now  a certain  man  was  sick,  Lazarus  of  Bethany,  of  the 
village  of  Mary  and  her  sister  Martha.  And  it  was  that 
Mary  which  anointed  the  Lord  with  ointment,  and  wiped 
his  feet  with  her  hair,  whose  brother  Lazarus  was  sick. 
The  sisters  therefore  sent  unto  him,  saying,  1 Lord,  behold, 
he  whom  thou  lovest  is  sick.1  But  when  Jesus  heard  it, 
he  said,  “This  sickness  is  not  unto  death,  but  for  the 
glory  of  God,  that  the  Son  of  God  may  be  glorified 
thereby.”  Now  Jesus  loved  Martha,  and  her  sister,  and 
Lazarus.  When  therefore  he  heard  that  he  was  sick,  he 
abode  at  that  time  two  days  in  the  place  where  he  was. 
Then  after  this  he  saith  to  the  disciples,  “ Let  us  go  into 
Judaea  again.”  The  disciples  say  unto  him,  1 Rabbi,  the 
Jews  were  but  now  seeking  to  stone  thee ; and  goest  thou 
thither  again?’  Jesus  answered,  “Are  there  not  twelve 
hours  in  the  day  ? If  a man  walk  in  the  day,  he  stumbleth 
not,  because  he  seeth  the  light  of  this  world.  But  if  a 
man  walk  in  the  night,  he  stumbleth,  because  the  light  is 
not  in  him.”  These  things  spake  he : and  after  this  he 
44 


The  Gospel  9«- 


II  vi 


saith  unto  them,  “Our  friend  Lazarus  is  fallen  asleep; 
but  I go,  that  I may  awake  him  out  of  sleep.1’  The  dis- 
ciples therefore  said  unto  him, i Lord,  if  he  is  fallen  asleep, 
he  will  recover.1  Now  Jesus  had  spoken  of  his  death: 
but  they  thought  that  he  spake  of  taking  rest  in  sleep. 
Then  Jesus  therefore  said  unto  them  plainly,  “Lazarus  is 
dead.  And  I am  glad  for  your  sakes  that  I was  not  there, 
to  the  intent  ye  may  believe ; nevertheless  let  us  go  unto 
him.”  Thomas  therefore,  who  is  called  Didymus,  said 
unto  his  fellow-disciples,  i Let  us  also  go,  that  we  may  die 
with  him.1 

So  when  Jesus  came,  he  found  that  he  had  been  in  the 
tomb  four  days  already.  Now  Bethany  was  nigh  unto 
Jerusalem,  about  fifteen  furlongs  off;  and  many  of  the 
Jews  had  come  to  Martha  and  Mary,  to  console  them  con- 
cerning their  brother.  Martha  therefore,  when  she  heard 
that  Jesus  was  coming,  went  and  met  him:  but  Mary 
still  sat  in  the  house.  Martha  therefore  said  unto  Jesus, 
1 Lord,  if  thou  hadst  been  here,  my  brother  had  not  died. 
And  even  now  I know  that,  whatsoever  thou  shalt  ask  of 
God,  God  will  give  thee.1  Jesus  saith  unto  her,  “ Thy 
brother  shall  rise  again.11  Martha  saith  unto  him, i I know 
that  he  shall  rise  again  in  the  resurrection  at  the  last  day.’ 
Jesus  said  unto  her,  “I  am  the  resurrection,  and  the  life: 
he  that  believeth  on  me,  though  he  die,  yet  shall  he  live : 
and  whosoever  liveth  and  believeth  on  me  shall  never  die. 
Believest  thou  this?”  She  saith  unto  him,  ‘ Yea,  Lord; 

45 


II  Vi 


-*8  St.  John 


I have  believed  that  thou  art  the  Christ,  the  Son  of  God, 
even  he  that  cometh  into  the  world.’ 

And  when  she  had  said  this,  she  went  away,  and  called 
Mary  her  sister  secretly,  saying,  The  Master  is  here,  and 
calleth  thee.  And  she,  when  she  heard  it,  arose  quickly, 
and  went  unto  him.  (Now  Jesus  was  not  yet  come  into 
the  village,  but  was  still  in  the  place  where  Martha  met 
him.)  The  Jews  then  which  were  with  her  in  the  house, 
and  were  comforting  her,  when  they  saw  Mary,  that  she 
rose  up  quickly  and  went  out,  followed  her,  supposing  that 
she  was  going  unto  the  tomb  to  weep  there.  Mary  there- 
fore, when  she  came  where  Jesus  was,  and  saw  him,  fell 
down  at  his  feet,  saying  unto  him,  ‘Lord,  if  thou  hadst 
been  here,  my  brother  had  not  died.’  When  Jesus  there- 
fore saw  her  weeping,  and  the  Jews  also  weeping  which 
came  with  her,  he  groaned  in  the  spirit,  and  was  troubled, 
and  said,  “Where  have  ye  laid  him  ?”  They  say  unto 
him,  1 Lord,  come  and  see.’  Jesus  wept.  The  Jews  there- 
fore said,  ‘ Behold  how  he  loved  him!  ’ But  some  of  them 
said,  ‘ Could  not  this  man,  which  opened  the  eyes  of  him 
that  was  blind,  have  caused  that  this  man  also  should  not 
die?’  Jesus  therefore  again  groaning  in  himself  cometh 
to  the  tomb.  Now  it  was  a cave,  and  a stone  lay  against 
it.  Jesus  saith,  “Take  ye  away  the  stone.”  Martha,  the 
sister  of  him  that  was  dead,  saith  unto  him,  ‘ Lord,  by  this 
time  he  stinketh  : for  he  hath  been  dead  four  days.’  Jesus 
saith  unto  her,  “Said  I not  unto  thee,  that,  if  thou  be- 

46 


The  Gospel  8*- 


II  vi 


lievedst,  thou  shouldest  see  the  glory  of  God?”  So  they 
took  away  the  stone.  And  Jesus  lifted  up  his  eyes,  and 
said,  “ Father,  I thank  thee  that  thou  heardest  me.  And  I 
knew  that  thou  hearest  me  always : but  because  of  the 
multitude  which  standeth  around  I said  it,  that  they  may 
believe  that  thou  didst  send  me.”  And  when  he  had  thus 
spoken,  he  cried  with  a loud  voice,  “ Lazarus,  come  forth.” 
He  that  was  dead  came  forth,  bound  hand  and  foot  with 
grave-clothes ; and  his  face  was  bound  about  with  a nap- 
kin. Jesus  saith  unto  them,  “ Loose  him,  and  let  him  go.” 

Many  therefore  of  the  Jews,  which  came  to  Mary  and 
beheld  that  which  he  did,  believed  on  him.  But  some  of 
them  went  away  to  the  Pharisees,  and  told  them  the  things 
which  Jesus  had  done. 

The  chief  priests  therefore  and  the  Pharisees  gathered  a 
council,  and  said, ‘ What  do  we  ? for  this  man  doeth  many 
signs.  If  we  let  him  thus  alone,  all  men  will  believe  on 
him : and  the  Romans  will  come  and  take  away  both  our 
place  and  our  nation.1  But  a certain  one  of  them,  Caia- 
phas,  being  high  priest  that  year,  said  unto  them,  ‘Ye 
know  nothing  at  all,  nor  do  ye  take  account  that  it  is  ex- 
pedient for  you  that  one  man  should  die  for  the  people, 
and  that  the  whole  nation  perish  not.1  Now  this  he  said 
not  of  himself : but  being  high  priest  that  year,  he  prophe- 
sied that  Jesus  should  die  for  the  nation ; and  not  for  the 
nation  only,  but  that  he  might  also  gather  together  into 
one  the  children  of  God  that  are  scattered  abroad.  So 


47 


II  vii 


St.  John 


from  that  day  forth  they  took  counsel  that  they  might  put 
him  to  death. 

Jesus  therefore  walked  no  more  openly  among  the  Jews, 
but  departed  thence  into  the  country  near  to  the  wilder- 
ness, into  a city  called  Ephraim  ; and  there  he  tarried  with 
the  disciples. 


vii.  Witness  of  the  Multitude  at  the  Entering  into 
Jerusalem 

Now  the  Passover  of  the  Jews  was  at  hand:  and  many 
went  up  to  Jerusalem  out  of  the  country  before  the  Pass- 
over,  to  purify  themselves.  They  sought  therefore  for 
Jesus,  and  spake  one  with  another,  as  they  stood  in  the 
temple,  What  think  ye?  That  he  will  not  come  to  the 
feast  ? Now  the  chief  priests  and  the  Pharisees  had  given 
commandment,  that,  if  any  man  knew  where  he  was,  he 
should  shew  it,  that  they  might  take  him. 

Jesus  therefore  six  days  before  the  Passover  came  to 
Bethany,  where  Lazarus  was,  whom  Jesus  raised  from  the 
dead.  So  they  made  him  a supper  there:  and  Martha 
served ; but  Lazarus  was  one  of  them  that  sat  at  meat  with 
him.  Mary  therefore  took  a pound  of  ointment  of  spike- 
nard, very  precious,  and  anointed  the  feet  of  Jesus,  and 
wiped  his  feet  with  her  hair : and  the  house  was  filled  with 
the  odour  of  the  ointment.  But  Judas  Iscariot,  one  of  his 
disciples,  which  should  betray  him,  saith,  ‘Why  was  not 
48 


The  Gospel  8«- 


II  vii 


this  ointment  sold  for  three  hundred  pence,  and  given  to 
the  poor?’  Now  this  he  said,  not  because  he  cared  for  the 
poor ; but  because  he  was  a thief,  and  having  the  bag  took 
away  what  was  put  therein.  Jesus  therefore  said,  “Suffer 
her  to  keep  it  against  the  day  of  my  burying.  For  the 
poor  ye  have  always  with  you  ; but  me  ye  have  not  always.” 

The  common  people  therefore  of  the  Jews  learned  that 
he  was  there:  and  they  came,  not  for  Jesus’  sake  only, 
but  that  they  might  see  Lazarus  also,  whom  he  had  raised 
from  the  dead.  But  the  chief  priests  took  counsel  that 
they  might  put  Lazarus  also  to  death ; because  that  by 
reason  of  him  many  of  the  Jews  went  away,  and  believed 
on  Jesus. 

On  the  morrow  a great  multitude  that  had  come  to  the 
feast,  when  they  heard  that  Jesus  was  coming  to  Jerusalem, 
took  the  branches  of  the  palm  trees,  and  went  forth  to  meet 
him,  and  cried  out,  ; Hosanna : Blessed  is  he  that  cometh 
in  the  name  of  the  Lord,  even  the  King  of  Israel.’  And 
Jesus,  having  found  a young  ass,  sat  thereon;  as  it  is 
written,  Fear  not , daughter  of  Zion : behold , thy  King  com- 
eth, sitting  on  an  ass's  colt . These  things  understood  not 
his  disciples  at  the  first:  but  when  Jesus  was  glorified, 
then  remembered  they  that  these  things  were  written  of 
him,  and  that  they  had  done  these  things  unto  him.  The 
multitude  therefore  that  was  with  him  when  he  called  Laza- 
rus out  of  the  tomb,  and  raised  him  from  the  dead,  bare 
witness.  For  this  cause  also  the  multitude  went  and  met 
49 


£ 


II  vii 


-»8  St.  John 


him,  for  that  they  heard  that  he  had  done  this  sign.  The 
Pharisees  therefore  said  among  themselves,  Behold  how  ye 
prevail  nothing:  lo,  the  world  is  gone  after  him. 

Now  there  were  certain  Greeks  among  those  that  went 
up  to  worship  at  the  feast : these  therefore  came  to  Philip^ 
which  was  of  Bethsaida  of  Galilee,  and  asked  him,  say- 
ing, Sir,  we  would  see  Jesus.  Philip  cometh  and  telleth 
Andrew:  Andrew  cometh,  and  Philip,  and  they  tell  Jesus. 

And  Jesus  answereth  them,  saying,  “The  hour  is  come, 
that  the  Son  of  man  should  be  glorified.  Verily,  verily,  I 
say  unto  you,  Except  a grain  of  wheat  fall  into  the  earth 
and  die,  it  abideth  by  itself  alone ; but  if  it  die,  it  beareth 
much  fruit.  He  that  loveth  his  life  loseth  it;  and  he  that 
hateth  his  life  in  this  world  shall  keep  it  unto  life  eternal. 
If  any  man  serve  me,  let  him  follow  me ; and  where  I am, 
there  shall  also  my  servant  be  : if  any  man  serve  me,  him 
will  the  Father  honour.  Now  is  my  soul  troubled ; and 
what  shall  I say?  Father,  save  me  from  this  hour.  But 
for  this  cause  came  I unto  this  hour.  Father,  glorify  thy 
name.” 

There  came  therefore  a voice  out  of  heaven,  saying,  “ I 
have  both  glorified  it,  and  will  glorify  it  again.”  The  mul- 
titude therefore,  that  stood  by,  and  heard  it,  said  that  it 
had  thundered  : others  said,  An  angel  hath  spoken  to  him. 

Jesus  answered  and  said,  “This  voice  hath  not  come  for 
my  sake,  but  for  your  sakes.  Now  is  the  judgement  of 
this  world : now  shall  the  prince  of  this  world  be  cast  out 

50 


The  Gospel  9«- 


II  vii 


And  I,  if  I be  lifted  up  from  the  earth,  will  draw  all  men 
unto  myself/’  But  this  he  said,  signifying  by  what  man- 
ner of  death  he  should  die. 

The  multitude  therefore  answered  him,  i We  have  heard 
out  of  the  law  that  the  Christ  abideth  for  ever : and  how 
sayest  thou,  The  Son  of  man  must  be  lifted  up?  who  is 
this  Son  of  man  ? ’ 

Jesus  therefore  said  unto  them,  “Yet  a little  while  is 
the  light  among  you.  Walk  while  ye  have  the  light,  that 
darkness  overtake  you  not:  and  he  that  walketh  in  the 
darkness  knoweth  not  whither  he  goeth.  While  ye  have 
the  light,  believe  on  the  light,  that  ye  may  become  sons  of 
light.”  These  things  spake  Jesus,  and  he  departed  and  hid 
himself  from  them. 

But  though  he  had  done  so  many  signs  before  them, 
yet  they  believed  not  on  him : that  the  word  of  Isaiah  the 
prophet  might  be  fulfilled,  which  he  spake, 

Lord , who  hath  believed  our  report  ? 

And  to  whom  hath  the  arm  of  the  Lord  been  revealed  t 

For  this  cause  they  could  not  believe,  for  that  Isaiah  said 
again,  He  hath  blinded  their  eyes , and  he  hardened  their 
heart ; lest  they  should  see  with  their  eyes , and  perceive 
with  their  heart , and  should  turn , and  I should  heal  them . 
These  things  said  Isaiah,  because  he  saw  his  glory ; and 
5i 


II  vii 


-*8  St.  John  The  Gospel 


he  spake  of  him.  Nevertheless  even  of  the  rulers  many 
believed  on  him;  but  because  of  the  Pharisees  they  did 
not  confess  it,  lest  they  should  be  put  out  of  the  syna- 
gogue: for  they  loved  the  glory  of  men  more  than  the 
glory  of  God. 

And  Jesus  cried  and  said,  “He  that  believeth  on  me, 
believeth  not  on  me,  but  on  him  that  sent  me.  And  he 
that  beholdeth  me  beholdeth  him  that  sent  me.  I am 
come  a light  into  the  world,  that  whosoever  believeth  on 
me  may  not  abide  in  the  darkness.  And  if  any  man  hear 
my  sayings,  and  keep  them  not,  I judge  him  not : for  I 
came  not  to  judge  the  world,  but  to  save  the  world.  He 
that  rejecteth  me,  and  receiveth  not  my  sayings,  hath  one 
that  judgeth  him : the  word  that  I spake,  the  same  shall 
judge  him  in  the  last  day.  For  I spake  not  from  myself; 
but  the  Father  which  sent  me,  he  hath  given  me  a com- 
mandment, what  I should  say,  and  what  I should  speak. 
And  I know  that  his  commandment  is  life  eternal : the 
things  therefore  which  I speak,  even  as  the  Father  hath 
said  unto  me,  so  I speak.” 

S3 


Ill 


SIGNS  AND  WITNESS  OF  JESUS  AMONG  HIS 
OWN  DISCIPLES 

i.  The  Last  Supper 

Now  before  the  feast  of  the  Passover,  Jesus  knowing 
that  his  hour  was  come  that  he  should  depart  out  of  this 
world  unto  the  Father,  having  loved  his  own  which  were 
in  the  world,  he  loved  them  unto  the  end.  And  during 
supper,  the  devil  having  already  put  into  the  heart  of  Judas 
Iscariot,  Simon’s  son,  to  betray  him,  Jesus,  knowing  that 
the  Father  had  given  all  things  into  his  hands,  and  that  he 
came  forth  from  God,  and  goeth  unto  God,  riseth  from  sup- 
per, and  layeth  aside  his  garments ; and  he  took  a towel, 
and  girded  himself.  Then  he  poureth  water  into  the  bason, 
and  began  to  wash  the  disciples’  feet,  and  to  wipe  them 
with  the  towel  wherewith  he  was  girded.  So  he  cometh 
to  Simon  Peter.  He  saith  unto  him,  ‘ Lord,  dost  thou 
wash  my  feet  ? ’ J esus  answered  and  said  unto  him,  “ What 
I do  thou  knowest  not  now ; but  thou  shalt  understand 
hereafter.”  Peter  saith  unto  him,  6 Thou  shalt  never  wash 
my  feet.’  Jesus  answered  him,  “If  I wash  thee  not,  thou 
S3 


Ill  i 


-*6  St.  John 


hast  no  part  with  me.”  Simon  Peter  saith  unto  him, 
4 Lord,  not  my  feet  only,  but  also  my  hands  and  my  head.’ 
Jesus  saith  to  him,  “He  that  is  bathed  needeth  not  save 
to  wash  his  feet,  but  is  clean  every  whit : and  ye  are  clean, 
— but  not  all.”  For  he  knew  him  that  should  betray  him  ; 
therefore  said  he,  Ye  are  not  all  clean. 

So  when  he  had  washed  their  feet,  and  taken  his  gar- 
ments, and  sat  down  again,  he  said  unto  them,  “ Know  ye 
what  I have  done  to  you?  Ye  call  me,  Master,  and,  Lord : 
and  ye  say  well ; for  so  I am.  If  I then,  the  Lord  and  the 
Master,  have  washed  your  feet,  ye  also  ought  to  wash  one 
another's  feet.  For  I have  given  you  an  example,  that  ye 
also  should  do  as  I have  done  to  you.  Verily,  verily,  I 
say  unto  you,  A servant  is  not  greater  than  his  lord; 
neither  one  that  is  sent  greater  than  he  that  sent  him. 
If  ye  know  these  things,  blessed  are  ye  if  ye  do  them.  — 

“ I speak  not  of  you  all : I know  whom  I have  chosen : 
but  that  the  scripture  may  be  fulfilled,  He  that  eateth  my 
bread  lifted  up  his  heel  against  me . From  henceforth  I 
tell  you  before  it  come  to  pass,  that,  when  it  is  come  to 
pass,  ye  may  believe  that  I am  he.  — 

“Verily,  verily,  I say  unto  you,  He  that  receiveth  whom- 
soever I send  receiveth  me ; and  he  that  receiveth  me  re- 
ceiveth him  that  sent  me.”  — 

When  Jesus  had  thus  said,  he  was  troubled  in  the  spirit, 
and  testified,  and  said,  “Verily,  verily,  I say  unto  you,  that 
one  of  you  shall  betray  me.” 


54 


The  Gospel  St- 


ill ii 


The  disciples  looked  one  on  another,  doubting  of  whom 
he  spake.  There  was  at  the  table  reclining  in  Jesus’ 
bosom  one  of  his  disciples,  whom  Jesus  loved.  Simon 
Peter  therefore  beckoneth  to  him,  and  saith  unto  him, 
‘Tell  us  who  it  is  of  whom  he  speaketh.’  He  leaning 
back,  as  he  was,  on  Jesus’  breast  saith  unto  him,  ‘Lord, 
who  is  it?  ’ 

Jesus  therefore  answereth,  “He  it  is,  for  whom  I shall 
dip  the  sop,  and  give  it  him.”  So  when  he  had  dipped 
the  sop,  he  taketh  and  giveth  it  to  Judas,  the  son  of  Simon 
Iscariot.  And  after  the  sop,  then  entered  Satan  into  him. 
Jesus  therefore  saith  unto  him,  “That  thou  doest,  do 
quickly.”  Now  no  man  at  the  table  knew  for  what  intent 
he  spake  this  unto  him.  For  some  thought,  because  Judas 
had  the  bag,  that  Jesus  said  unto  him,  Buy  what  things 
we  have  need  of  for  the  feast ; or,  that  he  should  give  some- 
thing to  the  poor. 

He  then  having  received  the  sop  went  out  straightway. 
And  it  was  night. 

ii . Discourse  of  the  Departure  of  Jesus  and  the  Com- 
forter to  come 

When  therefore  he  was  gone  out,  Jesus  saith,  “ Now  is 
the  Son  of  man  glorified,  and  God  is  glorified  in  him; 
and  God  shall  glorify  him  in  himself,  and  straightway  shall 
he  glorify  him.  Little  children,  yet  a little  while  I am  with 
55 


Ill  ii 


-*8  St.  John 


you.  Ye  shall  seek  me:  and  as  I said  unto  the  Jews, 
Whither  I go,  ye  cannot  come ; so  now  I say  unto  you. 
A new  commandment  I give  unto  you,  that  ye  love  one 
another;  even  as  I have  loved  you,  that  ye  also  love 
\J  one  another.  By  this  shall  all  men  know  that  ye  are 
my  disciples,  if  ye  have  love  one  to  another.” 

Simon  Peter  saith  unto  him,  4 Lord,  whither  goest  thou?  ’ 
Jesus  answereth,  44  Whither  I go,  thou  canst  not  follow 
me  now ; but  thou  shalt  follow  afterwards.” 

Peter  saith  unto  him,  4 Lord,  why  cannot  I follow  thee 
even  now?  I will  lay  down  my  life  for  thee.’ 

Jesus  answereth,  44  Wilt  thou  lay  down  thy  life  for  me? 
Verily,  verily,  I say  unto  thee,  The  cock  shall  not  crow,  till 
thou  hast  denied  me  thrice. 

44  Let  not  your  heart  be  troubled : ye  believe  in  God, 
believe  also  in  me.  In  my  Father’s  house  are  many  man- 
sions ; if  it  were  not  so,  I would  have  told  you ; for  I go 
to  prepare  a place  for  you.  And  if  I go  and  prepare  a 
place  for  you,  I come  again,  and  will  receive  you  unto  my- 
self ; that  where  I am,  there  ye  may  be  also.  And  whither 
I go,  ye  know  the  way.” 

Thomas  saith  unto  him,  4 Lord,  we  know  not  whither 
thou  goest;  how  know  we  the  way?’ 

Je^us  saith  unto  him, 44 1 am  the  way,  and  the  truth,  and 
the  life : no  one  cometh  unto  the  Father  but  through  me. 
If  ye  had  known  me,  ye  would  have  known  my  Father 
also  i from  henceforth  ye  know  him,  and  have  seen  him.” 
56 


The  Gospel  8«~ 


III  ii 


Philip  saith  unto  him, 1 Lord,  shew  us  the  Father,  and 
it  sufficeth  us.’ 

Jesus  saith  unto  him,  “Have  I been  so  long  time  with 
you,  and  dost  thou  not  know  me,  Philip?  he  that  hath 
seen  me  hath  seen  the  Father:  how  sayest  thou,  Shew  us 
the  Father?  Believest  thou  not  that  I am  in  the  Father, 
and  the  Father  in  me?  the  words  that  I say  unto  you  I 
speak  not  from  myself : but  the  Father  abiding  in  me 
doeth  his  works.  Believe  me  that  I am  in  the  Father  and 
the  Father  in  me : or  else  believe  me  for  the  very  works’ 
sake.  Verily,  verily,  I say  unto  you,  He  that  believeth  on 
me,  the  works  that  I do  shall  he  do  also;  and  greater 
works  than  these  shall  he  do;  because  I go  unto  the 
Father.  And  whatsoever  ye  shall  ask  in  my  name,  that  will 
I do,  that  the  Father  may  be  glorified  in  the  Son.  If  ye 
shall  ask  me  anything  in  my  name,  that  will  I do.  If  ye 
love  me,  ye  will  keep  my  commandments.  And  I will 
pray  the  Father,  and  he  shall  give  you  another  Comforter, 
that  he  may  be  with  you  for  ever,  even  the  Spirit  of  truth : 
whom  the  world  cannot  receive ; for  it  beholdeth  him  not, 
neither  knoweth  him : ye  know  him  ; for  he  abideth  with 
you,  and  shall  be  in  you.  I will  not  leave  you  desolate : I 
come  unto  you.  Yet  a little  while,  and  the  world  behold- 
eth me  no  more ; but  ye  behold  me : because  I live,  ye 
shall  live  also.  In  that  day  ye  shall  know  that  I am  in 
my  Father,  and  ye  in  me,  and  I in  you.  He  that  hath  my 
commandments,  and  keepeth  them,  he  it  is  that  loveth 
57 


Ill  ii 


-^8  St.  John 


me : and  he  that  loveth  me  shall  be  loved  of  my  Father, 
and  I will  love  him,  and  will  manifest  myself  unto  him.” 

Judas  (not  Iscariot)  saith  unto  him,  < Lord,  what  is  come 
to  pass  that  thou  wilt  manifest  thyself  unto  us,  and  not 
unto  the  world  ? ’ 

Jesus  answered  and  said  unto  him,  “ If  a man  love  me, 
he  will  keep  my  word  : and  my  Father  will  love  him,  and 
we  will  come  unto  him  and  make  our  abode  with  him. 
He  that  loveth  me  not  keepeth  not  my  words:  and  the 
word  which  ye  hear  is  not  mine,  but  the  Father’s  who  sent 
me.  These  things  have  I spoken  unto  you,  while  yet  abid- 
ing with  you.  But  the  Comforter,  even  the  Holy  Spirit, 
whom  the  Father  will  send  in  my  name,  he  shall  teach  you 
all  things,  and  bring  to  your  remembrance  all  that  I said 
unto  you.  Peace  I leave  with  you ; my  peace  I give  unto 
you : not  as  the  world  giveth,  give  I unto  you.  Let  not 
your  heart  be  troubled,  neither  let  it  be  fearful.  Ye  heard 
how  I said  to  you,  I go  away,  and  I come  unto  you.  If  ye 
loved  me,  ye  would  have  rejoiced,  because  I go  unto  the 
Father : for  the  Father  is  greater  than  I.  And  now  I have 
told  you  before  it  come  to  pass,  that,  when  it  is  come  to 
pass,  ye  may  believe.  I will  no  more  speak  much  with 
you,  for  the  prince  of  the  world  cometh : and  he  hath 
nothing  in  me ; but  that  the  world  may  know  that  I love 
the  Father,  and  as  the  Father  gave  me  commandment, 
even  so  I do.  Arise,  let  us  go  hence.” 

58 


The  Gospel  8*- 


III  iii 


Hi.  Parable  of  the  Vine : Relation  of  the  Disciples  to 
their  Master  and  to  the  Father 

“ I am  the  true  vine,  and  my  Father  is  the  husbandman. 
Every  branch  in  me  that  beareth  not  fruit,  he  taketh  it 
away : and  every  branch  that  beareth  fruit,  he  cleanseth 
it,  that  it  may  bear  more  fruit.  Already  ye  are  clean 
because  of  the  word  which  I have  spoken  unto  you. 
Abide  in  me,  and  I in  you.  As  the  branch  cannot  bear 
fruit  of  itself,  except  it  abide  in  the  vine ; so  neither  can 
ye,  except  ye  abide  in  me.  I am  the  vine,  ye  are  the 
branches : he  that  abideth  in  me,  and  I in  him,  the  same 
beareth  much  fruit : for  apart  from  me  ye  can  do  nothing. 
If  a man  abide  not  in  me,  he  is  cast  forth  as  a branch,  and 
is  withered ; and  they  gather  them,  and  cast  them  into  the 
fire,  and  they  are  burned.  If  ye  abide  in  me,  and  my 
words  abide  in  you,  ask  whatsoever  ye  will,  and  it  shall  be 
done  unto  you.  Herein  is  my  Father  glorified,  that  ye 
bear  much  fruit ; and  so  shall  ye  be  my  disciples. 

“Even  as  the  Father  hath  loved  me,  I also  have  loved 
you : abide  ye  in  my  love.  If  ye  keep  my  commandments, 
ye  shall  abide  in  my  love ; even  as  I have  kept  my  Father’s 
commandments,  and  abide  in  his  love.  These  things  have 
I spoken  unto  you,  that  my  joy  may  be  in  you,  and  that  your 
joy  may  be  fulfilled.  This  is  my  commandment,  that  ye 
love  one  another,  even  as  I have  loved  you.  Greater  love 
hath  no  man  than  this,  that  a man  lay  down  his  life  for  his 
59 


Ill  iii 


^9  St.  John 


friends.  Ye  are  my  friends,  if  ye  do  the  things  which  I 
command  you.  No  longer  do  I call  you  servants ; for  the 
servant  knoweth  not  what  his  lord  doeth  : but  I have 
called  you  friends ; for  all  things  that  I heard  from  my 
Father  I have  made  knowh  unto  you.  Ye  did  not  choose 
me,  but  I chose  you,  and  appointed  you,  that  ye  should 
go  and  bear  fruit,  and  that  your  fruit  should  abide : that 
whatsoever  ye  shall  ask  of  the  Father  in  myr name,  he  may 
give  it  you.  These  things  I command  you,  that  ye  may 
love  one  another. 

“ If  the  world  hateth  you,  know  ye  that  it  hath  hated 
me  before  it  hated  you.  If  ye  were  of  the  world,  the  world 
would  love  its  own : but  because  ye  are  not  of  the  world, 
but  I chose  you  out  of  the  world,  therefore  the  world  hateth 
you.  Remember  the  word  that  I said  unto  you,  A servant 
is  not  greater  than  his  lord.  If  they  persecuted  me,  they 
will  also  persecute  you ; if  they  kept  my  word,  they  will 
keep  yours  also.  But  all  these  things  will  they  do  unto 
you  for  my  name’s  sake,  because  they  know  not  him  that 
sent  me.  If  I had  not  come  and  spoken  unto  them,  they 
had  not  had  sin : but  now  they  have  no  excuse  for  their 
sin.  He  that  hateth  me  hateth  my  Father  also.  If  I had 
not  done  among  them  the  works  which  none  other  did, 
they  had  not  had  sin : but  now  have  they  both  seen  and 
hated  both  me  and  my  Father.  But  this  cometh  to  pass, 
that  the  word  may  be  fulfilled  that  is  written  in  their  law, 
They  hated  me  without  a cause . But  when  the  Comforter 
60 


The  Gospel  Be- 


lli iii 


is  come,  whom  I will  send  unto  you  from  the  Father,  even 
the  Spirit  of  truth,  which  proceedeth  from  the  Father,  he 
shall  bear  witness  of  me  : and  ye  also  bear  witness,  because 
ye  have  been  with  me  from  the  beginning.  These  things 
have  I spoken  unto  you,  that  ye  should  not  be  made  to 
stumble.  They  shall  put  you  out  of  the  synagogues  : yea, 
the  hour  cometh,  that  whosoever  killeth  you  shall  think 
that  he  offereth  service  unto  God.  And  these  things  will 
they  do,  because  they  have  not  known  the  Father,  nor  me. 
But  these  things  have  I spoken  unto  you,  that  when  their 
hour  is  come,  ye  may  remember  them,  how  that  I told  you. 

“ And  these  things  I said  not  unto  you  from  the  begin- 
ning, because  I was  with  you.  But  now  I go  unto  him 
that  sent  me ; and  none  of  you  asketh  me,  Whither  goest 
thou?  But  because  I have  spoken  these  things  unto  you, 
sorrow  hath  filled  your  heart.  Nevertheless  I tell  you  the 
truth ; It  is  expedient  for  you  that  I go  away : for  if  I go 
not  away,  the  Comforter  will  not  come  unto  you ; but  if  I 
go,  I will  send  him  unto  you.  And  he,  when  he  is  come, 
will  convict  the  world  in  respect  of  sin,  and  of  righteous- 
ness, and  of  judgement : of  sin,  because  they  believe  not 
on  me ; of  righteousness,  because  I go  to  the  Father,  and 
ye  behold  me  no  more ; of  judgement,  because  the  prince 
of  this  world  hath  been  judged.  I have  yet  many  things 
to  say  unto  you,  but  ye  cannot  bear  them  now.  Howbeit 
when  he,  the  Spirit  of  truth,  is  come,  he  shall  guide  you 
into  all  the  truth:  for  he  shall  not  speak  from  himself; 

61 


Ill  iii 


-*8  St.  John 


but  what  things  soever  he  shall  hear,  these  shall  he  speak : 
and  he  shall  declare  unto  you  the  things  that  are  to  come. 
He  shall  glorify  me : for  he  shall  take  of  mine,  and  shall 
declare  it  unto  you.  All  things  whatsoever  the  Father 
hath  are  mine : therefore  said  I,  that  he  taketh  of  mine, 
and  shall  declare  it  unto  you.  A little  while,  and  ye  behold 
me  no  more  ; and  again  a little  while,  and  ye  shall  see  me.” 

Some  of  his  disciples  therefore  said  one  to  another, 
1 What  is  this  that  he  saith  unto  us,  A little  while,  and  ye 
behold  me  not ; and  again  a little  while,  and  ye  shall  see 
me:  and,  Because  I go  to  the  Father?1  They  said  there- 
fore, 4 What  is  this  that  he  saith,  A little  while?  We  know 
not  what  he  saith.1 

Jesus  perceived  that  they  were  desirous  to  ask  him,  and 
he  said  unto  them,  44  Do  ye  inquire  among  yourselves  con- 
cerning this,  that  I said,  A little  while,  and  ye  behold  me 
not,  and  again  a little  while,  and  ye  shall  see  me?  Verily, 
verily,  I say  unto  you,  that  ye  shall  weep  and  lament,  but 
the  world  shall  rejoice : ye  shall  be  sorrowful,  but  your 
sorrow  shall  be  turned  into  joy.  A woman  when  she  is 
in  travail  hath  sorrow,  because  her  hour  is  come : but 
when  she  is  delivered  of  the  child,  she  remembereth  no 
more  the  anguish,  for  the  joy  that  a man  is  born  into  the 
world.  And  ye  therefore  now  have  sorrow:  but  1 will  see 
you  again,  and  your  heart  shall  rejoice,  and  your  joy  no 
one  taketh  away  from  you.  And  in  that  day  ye  shall  ask 
me  no  question.  Verily,  verily,  I say  unto  you,  If  ye  shall 
62 


The  Gospel  fr- 


ill iii 


ask  anything  of  the  Father,  he  will  give  it  you  in  my  name. 
Hitherto  have  ye  asked  nothing  in  my  name : ask,  and  ye 
shall  receive,  that  your  joy  may  be  fulfilled.  These  things 
have  I spoken  unto  you  in  proverbs : the  hour  cometh, 
when  I shall  no  more  speak  unto  you  in  proverbs,  but 
shall  tell  you  plainly  of  the  Father.  In  that  day  ye  shall 
ask  in  my  name : and  I say  not  unto  you,  that  I will  pray 
the  Father  for  you;  for  the  Father  himself  loveth  you, 
because  ye  have  loved  me,  and  have  believed  that  I came 
forth  from  the  Father.  I came  out  from  the  Father,  and 
am  come  into  the  world : again,  I leave  the  world,  and  go 
unto  the  Father.” 

His  disciples  say,  c Lo,  now  speakest  thou  plainly,  and 
speakest  no  proverb.  Now  know  we  that  thou  knowest 
all  things,  and  needest  not  that  any  man  should  ask  thee : 
by  this  we  believe  that  thou  earnest  forth  from  God.’ 

Jesus  answered  them,  “Do  ye  now  believe?  Behold, 
the  hour  cometh,  yea,  is  come,  that  ye  shall  be  scattered, 
every  man  to  his  own,  and  shall  leave  me  alone : and  yet 
I am  not  alone,  because  the  Father  is  with  me.  These 
things  have  I spoken  unto  you,  that  in  me  ye  may  have 
peace.  In  the  world  ye  have  tribulation  : but  be  of  good 
cheer ; I have  overcome  the  world.” 

$3 


Ill  iv 


-*8  St.  John 


iv.  Jesus'  Prayer  to  the  Father  for  the  Disciples 

These  things  spake  Jesus ; and  lifting  up  his  eyes  to 
heaven,  he  said,  “ Father,  the  hour  is  come;  glorify  thy 
Son,  that  the  Son  may  glorify  thee : even  as  thou  gavest 
him  authority  over  all  flesh,  that  whatsoever  thou  hast 
given  him,  to  them  he  should  give  eternal  life.  And  this 
is  life  eternal,  that  they  should  know  thee  the  only  true 
God,  and  him  whom  thou  didst  send,  even  Jesus  Christ. 
I glorified  thee  on  the  earth,  having  accomplished  the 
work  which  thou  hast  given  me  to  do.  And  now,  O 
Father,  glorify  thou  me  with  thine  own  self  with  the  glory 
which  I had  with  thee  before  the  world  was.  I manifested 
thy  name  unto  the  men  whom  thou  gavest  me  out  of  the 
world : thine  they  were,  and  thou  gavest  them  to  me ; and 
they  have  kept  thy  word.  Now  they  know  that  all  things 
whatsoever  thou  hast  given  me  are  from  thee:  for  the 
words  which  thou  gavest  me  I have  given  unto  them ; and 
they  received  them,  and  knew  of  a truth  that  I came  forth 
from  thee,  and  they  believed  that  thou  didst  send  me.  I 
pray  for  them : I pray  not  for  the  world,  but  for  those 
whom  thou  hast  given  me ; for  they  are  thine : and  all 
things  that  are  mine  are  thine,  and  thine  are  mine : and 
I am  glorified  in  them.  And  I am  no  more  in  the  world, 
and  these  are  in  the  world,  and  I come  to  thee.  Holy 
Father,  keep  them  in  thy  name  which  thou  hast  given  me, 
that  they  may  be  one,  even  as  we  are.  While  I was  with 
64 


The  Gospel  Be- 


lli iv 


them,  I kept  them  in  thy  name  which  thou  hast  given  me : 
and  I guarded  them,  and  not  one  of  them  perished,  but  the 
son  of  perdition  ; that  the  scripture  might  be  fulfilled.  But 
now  I come  to  thee  ; and  these  things  I speak  in  the  world, 
that  they  may  have  my  joy  fulfilled  in  themselves.  I have 
given  them  thy  word ; and  the  world  hated  them,  because 
they  are  not  of  the  world,  even  as  I am  not  of  the  world. 
I pray  not  that  thou  shouldest  take  them  from  the  world, 
but  that  thou  shouldest  keep  them  from  the  evil  one. 
They  are  not  of  the  world,  even  as  I am  not  of  the  world. 
Sanctify  them  in  the  truth : thy  word  is  truth.  As  thou 
didst  send  me  into  the  world,  even  so  sent  I them  into  the 
world.  And  for  their  sakes  I sanctify  myself,  that  they 
themselves  also  may  be  sanctified  in  truth.  Neither  for 
these  only  do  I pray,  but  for  them  also  that  believe  on  me 
through  their  word ; that  they  may  all  be  one ; even  as 
thou,  Father,  art  in  me,  and  I in  thee,  that  they  also  may 
be  in  us  : that  the  world  may  believe  that  thou  didst  send 
me.  And  the  glory  which  thou  hast  given  me  I have 
given  unto  them ; that  they  may  be  one,  even  as  we  are 
one ; I in  them,  and  thou  in  me,  that  they  may  be  per- 
fected into  one ; that  the  world  may  know  that  thou  didst 
send  me,  and  lovedst  them,  even  as  thou  lovedst  me. 
Father,  that  which  thou  hast  given  me,  I will  that,  where 
I am,  they  also  may  be  with  me ; that  they  may  behold 
my  glory,  which  thou  hast  given  me : for  thou  lovedst  me 
before  the  foundation  of  the  world.  O righteous  Father, 
f 65 


Ill  iv 


-»6  St.  John  The  Gospel 


the  world  knew  thee  not,  but  I knew  thee ; and  these  knew 
that  thou  didst  send  me ; and  I made  known  unto  them 
thy  name,  and  will  make  it  known ; that  the  love  where- 
with thou  lovedst  me  may  be  in  them,  and  I in  them.” 

66 


IV 


THE  PASSION  AND  RESURRECTION  OF  JESUS 

i.  The  Arrest  and  Witness  before  the  High  Priest  and 
Pilate 

When  Jesus  had  spoken  these  words,  he  went  forth  with 
his  disciples  over  the  brook  Kidron,  where  was  a garden, 
into  the  which  he  entered,  himself  and  his  disciples.  Now 
Judas  also,  which  betrayed  him,  knew  the  place  : for  Jesus 
oft-times  resorted  thither  with  his  disciples.  Judas  then, 
having  received  the  band  of  soldiers,  and  officers  from  the 
chief  priests  and  the  Pharisees,  cometh  thither  with  lan- 
terns and  torches  and  weapons.  Jesus  therefore,  knowing 
all  the  things  that  were  coming  upon  him,  went  forth,  and 
saith  unto  them,  Whom  seek  ye?  They  answered  him, 
Jesus  of  Nazareth.  Jesus  saith  unto  them,  I am  he.  And 
Judas  also,  which  betrayed  him,  was  standing  with  them. 
When  therefore  he  said  unto  them,  I am  he,  they  went 
backward,  and  fell  to  the  ground.  Again  therefore  he 
asked  them,  Whom  seek  ye?  And  they  said,  Jesus  of 
Nazareth.  Jesus  answered,  I told  you  that  I am  he : if 
therefore  ye  seek  me,  let  these  go  their  way:  that  the 
67 


IV  i 


-50  St.  J ohn 


word  might  be  fulfilled  which  he  spake,  Of  those  whom 
thou  hast  given  me  I lost  not  one.  Simon  Peter  therefore 
having  a sword  drew  it,  and  struck  the  high  priest’s  ser- 
vant, and  cut  off  his  right  ear.  Now  the  servant’s  name 
was  Malchus.  Jesus  therefore  said  unto  Peter,  Put  up  the 
sword  into  the  sheath:  the  cup  which  the  Father  hath 
given  me,  shall  I not  drink  it? 

So  the  band  and  the  chief  captain,  and  the  officers  of  the 
Jews,  seized  Jesus  and  bound  him,  and  led  him  to  Annas 
first ; for  he  was  father  in  law  to  Caiaphas,  which  was  high 
priest  that  year.  Now  Caiaphas  was  he  which  gave  coun- 
sel to  the  Jews,  that  it  was  expedient  that  one  man  should 
die  for  the  people. 

And  Simon  Peter  followed  Jesus,  and  so  did  another 
disciple.  Now  that  disciple  was  known  unto  the  high 
priest,  and  entered  in  with  Jesus  into  the  court  of  the  high 
priest ; but  Peter  was  standing  at  the  door  without.  So 
the  other  disciple,  which  was  known  unto  the  high  priest, 
went  out  and  spake  unto  her  that  kept  the  door,  and 
brought  in  Peter.  The  maid  therefore  that  kept  the  door 
saith  unto  Peter,  Art  thou  also  one  of  this  man’s  disciples  ? 
He  saith,  I am  not.  Now  the  servants  and  the  officers 
were  standing  there,  having  made  a fire  of  coals ; for  it 
was  cold ; and  they  were  warming  themselves : and  Peter 
also  was  with  them,  standing  and  warming  himself. 

The  high  priest  therefore  asked  Jesus  of  his  disciples, 
and  of  his  teaching.  Jesus  answered  him,  “I  have  spoken 
68 


The  Gospel  9«- 


IV  i 


openly  to  the  world ; I ever  taught  in  synagogues,  and  in 
the  temple,  where  all  the  Jews  come  together ; and  in  secret 
spake  I nothing.  Why  askest  thou  me?  ask  them  that 
have  heard  me,  what  I spake  unto  them : behold,  these 
know  the  things  which  I said.”  And  when  he  had  said 
this,  one  of  the  officers  standing  by  struck  Jesus  with  his 
hand,  saying,  ‘Answerest  thou  the  high  priest  so?  ’ Jesus 
answered  him,  “ If  I have  spoken  evil,  bear  witness  of  the 
evil : but  if  well,  why  smitest  thou  me?”  Annas  therefore 
sent  him  bound  unto  Caiaphas  the  high  priest. 

Now  Simon  Peter  was  standing  and  warming  himself. 
They  said  therefore  unto  him,  Art  thou  also  one  of  his 
disciples?  He  denied,  and  said,  I am  not.  One  of  the 
servants  of  the  high  priest,  being  a kinsman  of  him  whose 
ear  Peter  cut  off,  saith,  Did  not  I see  thee  in  the  garden 
with  him  ? Peter  therefore  denied  again  : and  straightway 
the  cock  crew. 

They  lead  Jesus  therefore  from  Caiaphas  into  the  palace: 
and  it  was  early ; and  they  themselves  entered  not  into  the 
palace,  that  they  might  not  be  defiled,  but  might  eat  the 
Passover. 

Pilate  therefore  went  out  unto  them,  and  saith,  / What 
accusation  bring  ye  against  this  man  ? ’ 

They  answered  and  said  unto  him,  4 If  this  man  were  not 
an  evil-doer,  we  should  not  have  delivered  him  up  unto  thee.’ 

Pilate  therefore  said  unto  them,  ‘ Take  him  yourselves, 
and  judge  him  according  to  your  law.’ 

69 


IV  i 


-»S  St.  John 


The  Jews  said  unto  him,  ‘ It  is  not  lawful  for  us  to  put 
any  man  to  death ; ’ that  the  word  of  Jesus  might  be  ful- 
filled, which  he  spake,  signifying  by  what  manner  of  death 
he  should  die. 

Pilate  therefore  entered  again  into  the  palace,  and  called 
Jesus,  and  said  unto  him,  ‘Art  thou  the  King  of  the 
Jews?’ 

Jesus  answered,  “Sayest  thou  this  of  thyself,  or  did 
others  tell  it  thee  concerning  me  ? ” 

Pilate  answered,  ‘Am  I a Jew?  Thine  own  nation  and 
the  chief  priests  delivered  thee  unto  me : what  hast  thou 
done  ? ’ 

Jesus  answered,  “ My  kingdom  is  not  of  this  world : if  my 
kingdom  were  of  this  world,  then  would  my  servants  fight, 
that  I should  not  be  delivered  to  the  Jews : but  now  is  my 
kingdom  not  from  hence.” 

Pilate  therefore  said  unto  him,  ‘Art  thou  a king  then?’ 
Jesus  answered,  “ Thou  sayest  that  I am  a king.  To  this 
end  have  I been  born,  and  to  this  end  am  I come  into  the 
world,  that  I should  bear  witness  unto  the  truth.  Every 
one  that  is  of  the  truth  heareth  my  voice.” 

Pilate  saith  unto  him,  ‘ What  is  truth  ? ’ 

And  when  he  had  said  this,  he  went  out  again  unto  the 
Jews,  and  saith  unto  them,  ‘I  find  no  crime  in  him.  But 
ye  have  a custom,  that  I should  release  unto  you  one  at  the 
Passover : will  ye  therefore  that  I release  unto  you  the  King 
of  the  Jews?’ 


70 


The  Gospel  3«- 


IV  i 


They  cried  out  therefore  again,  saying,  ‘Not  this  man, 
but  Barabbas.’  Now  Barabbas  was  a robber. 

Then  Pilate  therefore  took  Jesus  and  scourged  him. 
And  the  soldiers  plaited  a crown  of  thorns,  and  put  it  on 
his  head,  and  arrayed  him  in  a purple  garment ; and  they 
came  unto  him,  and  said,  Hail,  King  of  the  Jews ! and  they 
struck  him  with  their  hands. 

And  Pilate  went  out  again,  and  saith  unto  them,  ‘ Behold, 
I bring  him  out  to  you,  that  ye  may  know  that  I find  no 
crime  in  him.’  Jesus  therefore  came  out,  wearing  the 
crown  of  thorns  and  the  purple  garment.  And  Pilate 
saith  unto  them,  ‘ Behold,  the  man  ! ’ 

When  therefore  the  chief  priests  and  the  officers  saw 
him,  they  cried  out,  saying,  ‘ Crucify  him,  crucify  him.’ 
Pilate  saith  unto  them,  ‘ Take  him  yourselves,  and  crucify 
him : for  I find  no  crime  in  him.1 

The  Jews  answered  him,  ‘We  have  a law,  and  by  that 
law  he  ought  to  die,  because  he  made  himself  the  Son  of 
God.’ 

When  Pilate  therefore  heard  this  saying,  he  was  the  more 
afraid ; and  he  entered  into  the  palace  again,  and  saith  unto 
Jesus,  ‘Whence  art  thou?  ’ 

But  Jesus  gave  him  no  answer. 

Pilate  therefore  saith  unto  him,  ‘ Speakest  thou  not  unto 
me  ? knowest  thou  not  that  I have  power  to  release  thee, 
and  have  power  to  crucify  thee  ? ’ 

Jesus  answered  him,  “Thou  wouldest  have  no  power 
7i 


IV  ii 


-*8  St.  John 


against  me,  except  it  were  given  thee  from  above : there- 
fore he  that  delivered  me  unto  thee  hath  greater  sin.” 

Upon  this  Pilate  sought  to  release  him:  but  the  Jews 
cried  out,  saying,  If  thou  release  this  man,  thou  art  not 
Caesar’s  friend:  every  one  that  maketh  himself  a king 
speaketh  against  Caesar.  When  Pilate  therefore  heard 
these  words,  he  brought  Jesus  out,  and  sat  down  on  the 
judgement-seat  at  a place  called  ‘ The  Pavement,’  but  in 
Hebrew,  ‘ Gabbatha.’  Now  it  was  the  Preparation  of  the 
Passover : it  was  about  the  sixth  hour.  And  he  saith  unto 
the  Jews,  ‘ Behold,  your  King  ! ’ 

They  therefore  cried  out,  ‘Away  with  him,  away  with 
him,  crucify  him.’ 

Pilate  saith  unto  them,  ‘ Shall  I crucify  your  King?’ 

The  chief  priests  answered,  ‘We  have  no  king  but 
Caesar.’ 

Then  therefore  he  delivered  him  unto  them  to  be  cruci- 
fied. 

ii.  The  Crucifixion 

They  took  Jesus  therefore : and  he  went  out,  bearing  the 
cross  for  himself,  unto  the  place  called  ‘ The  place  of  a skull,’ 
which  is  called  in  Hebrew  ‘ Golgotha  ’ : where  they  crucified 
him,  and  with  him  two  others,  on  either  side  one,  and  Jesus 
in  the  midst.  And  Pilate  wrote  a title  also,  and  put  it  on 
the  cross.  And  there  was  written, 

Saras  of  Na^aretlj,  tfje  Ifcinfl  oi  tfje  Sefos. 

72 


The  Gospel  8*~ 


IV  ii 


This  title  therefore  read  many  of  the  Jews:  for  the  place 
where  Jesus  was  crucified  was  nigh  to  the  city : and  it  was 
written  in  Hebrew,  and  in  Latin,  and  in  Greek.  The  chief 
priests  of  the  Jews  therefore  said  to  Pilate,  Write  not,  The 
King  of  the  Jews;  but,  that  he  said,  I am  King  of  the 
Jews.  Pilate  answered,  What  I have  written  I have 
written. 

The  soldiers  therefore,  when  they  had  crucified  Jesus, 
took  his  garments,  and  made  four  parts,  to  every  soldier  a 
part ; and  also  the  coat : now  the  coat  was  without  seam, 
woven  from  the  top  throughout.  They  said  therefore  one 
to  another,  Let  us  not  rend  it,  but  cast  lots  for  it,  whose  it 
shall  be : that  the  scripture  might  be  fulfilled,  which  saith, 

They  parted  my  garments  among  them , 

And  upon  my  vesture  did  they  cast  lots . 

These  things  therefore  the  soldiers  did.  But  there  were 
standing  by  the  cross  of  Jesus  his  mother,  and  his  mother’s 
sister,  Mary  the  wife  of  Clopas,  and  Mary  Magdalene. 
When  Jesus  therefore  saw  his  mother,  and  the  disciple 
standing  by.  whom  he  loved,  he  saith  unto  his  mother, 
“Woman,  behold  thy  son!”  Then  saith  he  to  the  dis- 
ciple, “ Behold,  thy  mother  ! ” And  from  that  hour  the 
disciple  took  her  unto  his  own  home. 

After  this  Jesus,  knowing  that  all  things  are  now  finished, 
that  the  scripture  might  be  accomplished,  saith,  I thirst. 

73 


IV  ii 


-*8  St.  John 


There  was  set  there  a vessel  full  of  vinegar : so  they  put  a 
sponge  full  of  the  vinegar  upon  hyssop,  and  brought  it  to 
his  mouth.  When  Jesus  therefore  had  received  the  vine- 
gar, he  said,  It  is  finished : and  he  bowed  his  head,  and 
gave  up  his  spirit. 

The  Jews  therefore,  because  it  was  the  Preparation,  that 
the  bodies  should  not  remain  on  the  cross  upon  the  sab- 
bath (for  the  day  of  that  sabbath  was  a high  day),  asked 
of  Pilate  that  their  legs  might  be  broken,  and  that  they 
might  be  taken  away.  The  soldiers  therefore  came,  and 
brake  the  legs  of  the  first,  and  of  the  other  which  was 
crucified  with  him : but  when  they  came  to  Jesus,  and  saw 
that  he  was  dead  already,  they  brake  not  his  legs : how- 
beit  one  of  the  soldiers  with  a spear  pierced  his  side,  and 
straightway  there  came  out  blood  and  water. 

And  he  that  hath  seen  hath  borne  witness,  and  his  wit- 
ness is  true : and  he  knoweth  that  he  saith  true,  that  ye 
also  may  believe.  For  these  things  came  to  pass,  that  the 
scripture  might  be  fulfilled,  A bone  of  him  shall  not  be 
broken . And  again  another  scripture  saith,  They  shall 
look  on  him  whom  they  pierced. 

And  after  these  things  Joseph  of  Arimathaea,  being  a dis- 
ciple of  Jesus,  but  secretly  for  fear  of  the  Jews,  asked  of 
Pilate  that  he  might  take  away  the  body  of  Jesus:  and 
Pilate  gave  him  leave.  He  came  therefore,  and  took  away 
his  body.  And  there  came  also  Nicodemus,  he  who  at  the 
first  came  to  him  by  night,  bringing  a mixture  of  myrrh  and 
74 


The  Gospel  8*- 


IV  iii 


aloes,  about  a hundred  pound  weight.  So  they  took  the 
body  of  Jesus,  and  bound  it  in  linen  cloths  with  the  spices, 
as  the  custom  of  the  Jews  is  to  bury.  Now  in  the  place 
where  he  was  crucified  there  was  a garden;  and  in  the 
garden  a new  tomb  wherein  was  never  man  yet  laid. 
There  then  because  of  the  Jews’  Preparation  (for  the  tomb 
was  nigh  at  hand)  they  laid  Jesus. 

iii . The  Resurrection  Signs 

Now  on  the  first  day  of  the  week  cometh  Mary  Magda- 
lene early,  while  it  was  yet  dark,  unto  the  tomb,  and  seeth 
the  stone  taken  away  from  the  tomb.  She  runneth  there- 
fore, and  cometh  to  Simon  Peter,  and  to  the  other  disciple, 
whom  Jesus  loved,  and  saith  unto  them,  They  have  taken 
away  the  Lord  out  of  the  tomb,  and  we  know  not  where 
they  have  laid  him.  Peter  therefore  went  forth,  and  the 
other  disciple,  and  they  went  toward  the  tomb.  And  they 
ran  both  together : and  the  other  disciple  outran  Peter,  and 
came  first  to  the  tomb ; and  stooping  and  looking  in,  he 
seeth  the  linen  cloths  lying ; yet  entered  he  not  in.  Simon 
Peter  therefore  also  cometh,  following  him,  and  entered 
into  the  tomb ; and  he  beholdeth  the  linen  cloths  lying,  and 
the  napkin,  that  was  upon  his  head,  not  lying  with  the  linen 
cloths,  but  rolled  up  in  a place  by  itself.  Then  entered  in 
therefore  the  other  disciple  also,  which  came  first  to  the 
tomb,  and  he  saw,  and  believed.  For  as  yet  they  knew 
7S 


IV  hi 


-*8  St.  John 


not  the  scripture,  that  he  must  rise  again  from  the  dead. 
So  the  disciples  went  away  again  unto  their  own  home. 

But  Mary  was  standing  without  at  the  tomb  weeping: 
so,  as  she  wept,  she  stooped  and  looked  into  the  tomb ; 
and  she  beholdeth  two  angels  in  white  sitting,  one  at  the 
head,  and  one  at  the  feet,  where  the  body  of  Jesus  had  lain. 
And  they  say  unto  her,  ‘Woman,  why  weepest  thou  ? ’ She 
saith  unto  them,  i Because  they  have  taken  away  my  Lord, 
and  I know  not  where  they  have  laid  him.’  When  she  had 
thus  said,  she  turned  herself  back,  and  beholdeth  Jesus 
standing,  and  knew  not  that  it  was  Jesus.  Jesus  saith  unto 
her,  “ Woman,  why  weepest  thou?  whom  seekest  thou?” 
She,  supposing  him  to  be  the  gardener,  saith  unto  him, 
1 Sir,  if  thou  hast  borne  him  hence,  tell  me  where  thou  hast 
laid  him,  and  I will  take  him  away.’  Jesus  saith  unto  her, 
“ Mary.”  She  turneth  herself  and  saith  unto  him  in  He- 
brew, i Rabboni ; ’ which  is  to  say,  Master.  Jesus  saith  to 
her,  “ Touch  me  not;  for  I am  not  yet  ascended  unto  the 
Father : but  go  unto  my  brethren,  and  say  to  them,  I as- 
cend unto  my  Father  and  your  Father,  and  my  God  and 
your  God.”  Mary  Magdalene  cometh  and  telleth  the  dis- 
ciples, I have  seen  the  Lord ; and  how  that  he  had  said 
these  things  unto  her. 

When  therefore  it  was  evening,  on  that  day,  the  first  day 
of  the  week,  and  when  the  doors  were  shut  where  the  dis- 
ciples were,  for  fear  of  the  Jews,  Jesus  came  and  stood  in 
the  midst,  and  saith  unto  them,  “ Peace  be  unto  you.” 
76 


The  Gospel  8*- 


IV  iii 


And  when  he  had  said  this,  he  shewed  unto  them  his 
hands  and  his  side.  The  disciples  therefore  were  glad, 
when  they  saw  the  Lord.  Jesus  therefore  said  to  them 
again,  “ Peace  be  unto  you:  as  the  Father  hath  sent  me, 
even  so  send  I you.”  And  when  he  had  said  this,  he 
breathed  on  them,  and  saith  unto  them,  “ Receive  ye  the 
Holy  Ghost : whose  soever  sins  ye  forgive,  they  are  for- 
given unto  them  ; whose  soever  sins  ye  retain,  they  are  re- 
tained.” But  Thomas,  one  of  the  twelve,  called  Didymus, 
was  not  with  them  when  Jesus  came.  The  other  disciples 
therefore  said  unto  him,  i We  have  seen  the  Lord.1  But  he 
said  unto  them,  6 Except  I shall  see  in  his  hands  the  print 
of  the  nails,  and  put  my  finger  into  the  print  of  the  nails, 
and  put  my  hand  into  his  side,  I will  not  believe.1  And 
after  eight  days  again  his  disciples  were  within,  and  Thomas 
with  them.  Jesus  cometh,  the  doors  being  shut,  and  stood 
in  the  midst,  and  said,  “ Peace  be  unto  you.11  Then  saith 
he  to  Thomas,  “ Reach  hither  thy  finger,  and  see  my  hands  ; 
and  reach  hither  thy  hand,  and  put  it  into  my  side  : and  be 
not  faithless,  but  believing.11  Thomas  answered  and  said 
unto  him,  ‘My  Lord  and  my  God.1  Jesus  saith  unto  him, 
“ Because  thou  hast  seen  me,  thou  hast  believed : blessed 
are  they  that  have  not  seen,  and  yet  have  believed.” 

* 


77 


IV  iii 


"**6  St.  John  The  Gospel 


Many  other  signs  therefore  did  Jesus  in  the  presence  ol 
the  disciples,  which  are  not  written  in  this  book : but  these 
are  written,  that  ye  may  believe  that  Jesus  is  the  Christ, 
the  Son  of  God ; and  that  believing  ye  may  have  life  in 
his  name. 

73 


EPILOGUE 


A PERSONAL  REMINISCENCE 

After  these  things  Jesus  manifested  himself  again  to  the 
disciples  at  the  sea  of  Tiberias ; and  he  manifested  him- 
self on  this  wise.  There  were  together  Simon  Peter,  and 
Thomas  called  Didymus,  and  Nathanael  of  Cana  in  Gali- 
lee, and  the  sons  of  Zebedee,  and  two  other  of  his  disciples. 
Simon  Peter  saith  unto  them,  I go  a fishing.  They  say 
unto  him,  We  also  come  with  thee.  They  went  forth,  and 
entered  into  the  boat ; and  that  night  they  took  nothing. 
But  when  day  was  now  breaking,  Jesus  stood  on  the  beach : 
howbeit  the  disciples  knew  not  that  it  was  Jesus.  Jesus 
therefore  saith  unto  them,  “ Children,  have  ye  aught  to 
eat?”  They  answered  him,  ‘No.’  And  he  said  unto 
them,  “ Cast  the  net  on  the  right  side  of  the  boat,  and 
ye  shall  find.”  They  cast  therefore,  and  now  they  were 
not  able  to  draw  it  for  the  multitude  of  fishes.  That  dis- 
ciple therefore  whom  Jesus  loved  saith  unto  Peter,  ‘It  is 
the  Lord.’  So  when  Simon  Peter  heard  that  it  was  the 
Lord,  he  girt  his  coat  about  him  (for  he  was  naked),  and 
cast  himself  into  the  sea.  But  the  other  disciples  came  in 
the  little  boat  (for  they  were  not  far  from  the  land,  but 
79 


Epilogue 


^8  St.  John 


about  two  hundred  cubits  off),  dragging  the  net  full  of 
fishes.  So  when  they  got  out  upon  the  land,  they  see  a 
fire  of  coals  there,  and  fish  laid  thereon,  and  bread.  Jesus 
saith  unto  them,  Bring  of  the  fish  which  ye  have  now 
taken.  Simon  Peter  therefore  went  up,  and  drew  the  net 
to  land,  full  of  great  fishes,  a hundred  and  fifty  and  three : 
and  for  all  there  were  so  many,  the  net  was  not  rent. 
Jesus  saith  unto  them,  “ Come  and  break  your  fast.”  And 
none  of  the  disciples  durst  inquire  of  him,  Who  art  thou  ? 
knowing  that  it  was  the  Lord.  Jesus  cometh,  and  taketh 
the  bread,  and  giveth  them,  and  the  fish  likewise.  This 
is  now  the  third  time  that  Jesus  was  manifested  to  the 
disciples,  after  that  he  was  risen  from  the  dead. 

So  when  they  had  broken  their  fast,  Jesus  saith  to  Simon 
Peter,  “ Simon,  son  of  John,  lovest  thou  me  more  than 
these?” 

He  saith  unto  him,  ‘Yea,  Lord;  thou  knowest  that  I 
love  thee.1 

He  saith  unto  him,  “Feed  my  lambs.” 

He  saith  to  him  again  a second  time,  “ Simon,  son  of 
John,  lovest  thou  me?” 

He  saith  unto  him,  ‘Yea,  Lord;  thou  knowest  that  I 
love  thee.’ 

He  saith  unto  him,  “ Tend  my  sheep.” 

He  saith  unto  him  the  third  time,  “ Simon,  son  of  John, 
lovest  thou  me  ? ” 

Peter  was  grieved  because  he  said  unto  him  the  third 
80 


The  Gospel  8«- 


Epilogue 


time,  Lovest  thou  me?  And  he  said  unto  him, 4 Lord,  thou 
knowest  all  things  ; thou  knowest  that  I love  thee.’ 

Jesus  saith  unto  him,  “ Feed  my  sheep.  Verily,  verily,  I 
say  unto  thee,  When  thou  wast  young,  thou  girdedst  thy- 
self, and  walkedst  whither  thou  wouldest : but  when  thou 
shalt  be  old,  thou  shalt  stretch  forth  thy  hands,  and  an- 
other shall  gird  thee,  and  carry  thee  whither  thou  wouldest 
not.” 

Now  this  he  spake,  signifying  by  what  manner  of  death 
he  should  glorify  God.  And  when  he  had  spoken  this, 
he  saith  unto  him,  “ Follow  me.” 

Peter,  turning  about,  seeth  the  disciple  whom  Jesus  loved 
following;  which  also  leaned  back  on  his  breast  at  the 
supper,  and  said,  Lord,  who  is  he  that  betrayeth  thee? 
Peter  therefore  seeing  him  saith  to  Jesus,  ‘Lord,  and 
what  shall  this  man  do  ? ’ 

Jesus  saith  unto  him,  “ If  I will  that  he  tarry  till  I come, 
what  is  that  to  thee?  follow  thou  me.” 

This  saying  therefore  went  forth  among  the  brethren, 
that  that  disciple  should  not  die:  yet  Jesus  said  not  unto 
him,  that  he  should  not  die ; but,  If  I will  that  he  tarry 
till  I come,  what  is  that  to  thee  ? * 

# 

* This  is  the  disciple  which  beareth  witness  of  these  things,  and  wrote 
these  things:  and  we  know  that  his  witness  is  true. 

G Si 


Epilogue 


^9  St.  John  The  Gospel 


And  there  are  also  many  other  things  which  Jesus  did, 
the  which  if  they  should  be  written  every  one,  I suppose 
that  even  the  world  itself  would  not  contain  the  books  that 
should  be  written. 


82 


The  Epistles  of  St.  John 


The  Wisdom  of  St.  John 


COMMONLY  CALLED 


The  First  Epistle  of  St.  John 


PROLOGUE 


That  which  was  from  the  beginning,  that  which  we  have 
heard,  that  which  we  have  seen  with  our  eyes , that  which 
we  beheld,  and  our  hands  handled,  concerning  the  Word 
of  life:  (and  the  life  was  manifested,  and  we  have  seen, 
and  bear  witness,  and  declare  unto  you  the  life,  the  eternal 
life,  which  was  with  the  Father , and  was  manifested  unto 
us :)  that  which  we  have  seen  and  heard  declare  we  unto 
you  also , that  ye  also  may  have  fellowship  with  us : yea, 
and  our  fellowship  is  with  the  Father , and  with  his  Son 
Jesus  Christ : and  these  things  we  write  that  our  joy  may 
be  fulfilled . 

i 

God  is  Light 

And  this  is  the  message  which  we  have  heard  from  him, 
and  announce  unto  you,  that  God  is  light,  and  in  him 
is  no  darkness  at  all.  If  we  say  that  we  have  fellowship 
with  him,  and  walk  in  the  darkness,  we  lie,  and  do  not 
the  truth ; but  if  we  walk  in  the  light,  as  he  is  in  the  light, 
we  have  fellowship  one  with  another,  and  the  blood  of 
Jesus  his  Son  cleanseth  us  from  all  sin. 

87 


I 


St.  John 


ii 

Cleansing  from  Sin 

If  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and 
the  truth  is  not  in  us.  If  we  confess  our  sins,  he  is  faith- 
ful and  righteous  to  forgive  us  our  sins,  and  to  cleanse  us 
from  all  unrighteousness.  If  we  say  that  we  have  not 
sinned,  we  make  him  a liar,  and  his  word  is  not  in  us. 
My  little  children,  these  things  write  I unto  you  that  ye 
may  not  sin.  And  if  any  man  sin,  we  have  an  Advocate 
with  the  Father,  Jesus  Christ  the  righteous  : and  he  is  the 
propitiation  for  our  sins ; and  not  for  ours  only,  but  also 
for  the  whole  world. 

iii 

The  Commandments  our  Surety 

And  hereby  know  we  that  we  know  him,  if  we  keep  his 
commandments.  He  that  saith,  I know  him,  and  keepeth 
not  his  commandments,  is  a liar,  and  the  truth  is  not  in 
him : but  whoso  keepeth  his  word,  in  him  verily  hath  the 
love  of  God  been  perfected.  Hereby  know  we  that  we  are 
in  him:  he  that  saith  he  abideth  in  him  ought  himself 
also  to  walk  even  as  he  walked. 

88 


Epistles  3*- 


I 


iv 

The  Old  Commandment  and  the  New 

Beloved,  no  new  commandment  write  I unto  you,  but  an 
old  commandment  which  ye  had  from  the  beginning:  the 
old  commandment  is  the  word  which  ye  heard.  Again,  a 
new  commandment  write  I unto  you,  which  thing  is  true 
in  him  and  in  you : because  the  darkness  is  passing  away, 
and  the  true  light  already  shineth.  He  that  saith  he  is 
in  the  light,  and  hateth  his  brother,  is  in  the  darkness 
even  until  now.  He  that  loveth  his  brother  abideth  in 
the  light,  and  there  is  none  occasion  of  stumbling  in  him. 
But  he  that  hateth  his  brother  is  in  the  darkness,  and 
walketh  in  the  darkness,  and  knoweth  not  whither  he 
goeth,  because  the  darkness  hath  blinded  his  eyes. 

y 

The  Three  Ages 

I write  unto  you,  little  children,  because  your  sins  are 
forgiven  you  for  his  name’s  sake.  I write  unto  you, 
fathers,  because  ye  know  him  which  is  from  the  beginning. 
I write  unto  you,  young  men,  because  ye  have  overcome 
the  evil  one. 

I have  written  unto  you,  little  children,  because  ye  know 
the  Father.  I have  written  unto  you,  fathers,  because  ye 
know  him  which  is  from  the  beginning.  I have  written 
89 


I 


-*8  St.  John 


unto  you,  young  men,  because  ye  are  strong,  and  the  word 
of  God  abideth  in  you,  and  ye  have  overcome  the  evil  one. 

vi 

Love  of  the  World 

Love  not  the  world,  neither  the  things  that  are  in  the 
world.  If  any  man  love  the  world,  the  love  of  the  Father 
is  not  in  him.  For  all  that  is  in  the  world,  the  lust  of  the 
flesh,  and  the  lust  of  the  eyes,  and  the  vainglory  of  life,  is 
not  of  the  Father,  but  is  of  the  world.  And  the  world 
passeth  away,  and  the  lust  thereof : but  he  that  doeth  the 
will  of  God  abideth  for  ever. 

vii 

Antichrist 

Little  children,  it  is  the  last  hour : and  as  ye  heard  that 
antichrist  cometh,  even  now  have  there  arisen  many  anti- 
christs ; whereby  we  know  that  it  is  the  last  hour.  They 
went  out  from  us,  but  they  were  not  of  us ; for  if  they  had 
been  of  us,  they  would  have  continued  with  us : but  they 
went  out  that  they  might  be  made  manifest  how  that  they 
all  are  not  of  us.  And  ye  have  an  anointing  from  the 
Holy  One,  and  ye  know  all  things.  I have  not  written 
unto  you  because  ye  know  not  the  truth,  but  because  ye 
know  it,  and  that  no  lie  is  of  the  truth.  Who  is  the  liar 

90 


Epistles  8«- 


I 


but  he  that  denieth  that  Jesus  is  the  Christ?  This  is  the 
antichrist,  even  he  that  denieth  the  Father  and  the  Son. 
Whosoever  denieth  the  Son,  the  same  hath  not  the 
Father:  he  that  confesseth  the  Son  hath  the  Father  also. 
As  for  you,  let  that  abide  in  you  which  ye  heard  from  the 
beginning.  If  that  which  ye  heard  from  the  beginning 
abide  in  you,  ye  also  shall  abide  in  the  Son,  and  in  the 
Father.  And  this  is  the  promise  which  he  promised  us, 
the  life  eternal.  These  things  have  I written  unto  you 
concerning  them  that  would  lead  you  astray.  And  as  for 
you,  the  anointing  which  ye  received  of  him  abideth  in 
you,  and  ye  need  not  that  any  one  teach  you ; but  as  his 
anointing  teacheth  you  concerning  all  things,  and  is  true, 
and  is  no  lie,  and  even  as  it  taught  you,  ye  abide  in  him. 
And  now,  little  children,  abide  in  him ; that,  if  he  shall 
be  manifested,  we  may  have  boldness,  and  not  be  ashamed 
before  him  at  his  coming. 

viii 

Sons  of  God 

If  ye  know  that  he  is  righteous,  ye  know  that  every  one 
also  that  doeth  righteousness  is  begotten  of  him.  Behold 
what  manner  of  love  the  Father  hath  bestowed  upon  us, 
that  we  should  be  called  children  of  God  : and  such  we  are. 
For  this  cause  the  world  knoweth  us  not,  because  it  knew 
him  not.  Beloved,  now  are  we  children  of  God,  and  it  is 
91 


I 


-*6  St.  John 


not  yet  made  manifest  what  we  shall  be.  We  know  that, 
if  he  shall  be  manifested,  we  shall  be  like  him  ; for  we  shall 
see  him  even  as  he  is.  And  every  one  that  hath  this  hope 
set  on  him  purifieth  himself,  even  as  he  is  pure.  Every  one 
that  doeth  sin  doeth  also  lawlessness : and  sin  is  lawless- 
ness. And  ye  know  that  he  was  manifested  to  take  away 
sins ; and  in  him  is  no  sin.  Whosoever  abideth  in  him 
sinneth  not : whosoever  sinneth  hath  not  seen  him,  neither 
knoweth  him.  Little  children,  let  no  man  lead  you 
astray : he  that  doeth  righteousness  is  righteous,  even  as 
he  is  righteous : he  that  doeth  sin  is  of  the  devil ; for  the 
devil  sinneth  from  the  beginning.  To  this  end  was  the 
Son  of  God  manifested,  that  he  might  destroy  the  works  of 
the  devil.  Whosoever  is  begotten  of  God  doeth  no  sin, 
because  his  seed  abideth  in  him : and  he  cannot  sin,  be- 
cause he  is  begotten  of  God.  In  this  the  children  of  God 
are  manifest,  and  the  children  of  the  devil : whosoever 
doeth  not  righteousness  is  not  of  God,  neither  he  that 
loveth  not  his  brother.  For  this  is  the  message  which  ye 
heard  from  the  beginning,  that  we  should  love  one  another  : 
not  as  Cain  was  of  the  evil  one,  and  slew  his  brother.  And 
wherefore  slew  he  him  ? Because  his  works  were  evil,  and 
his  brother’s  righteous. 


92 


Epistles  8*- 


1 


ix 

Love  of  the  Brethren 

Marvel  not,  brethren,  if  the  world  hateth  you.  We  know 
that  we  have  passed  out  of  death  into  life,  because  we  love 
the  brethren.  He  that  loveth  not  abideth  in  death.  Who- 
soever hateth  his  brother  is  a murderer : and  ye  know  that 
no  murderer  hath  eternal  life  abiding  in  him.  Hereby 
know  we  love,  because  he  laid  down  his  life  for  us  : and  we 
ought  to  lay  down  our  lives  for  the  brethren.  But  whoso 
hath  the  world’s  goods,  and  beholdeth  his  brother  in  need, 
and  shutteth  up  his  compassion  from  him,  how  doth  the 
love  of  God  abide  in  him  ? Little  children,  let  us  not  love 
in  word,  neither  with  the  tongue ; but  in  deed  and  truth. 
Hereby  shall  we  know  that  we  are  of  the  truth,  and  shall 
assure  our  heart  before  him,  whereinsoever  our  heart  con- 
demn us ; because  God  is  greater  than  our  heart,  and 
knoweth  all  things.  Beloved,  if  our  heart  condemn  us  not, 
we  have  boldness  toward  God ; and  whatsoever  we  ask,  we 
receive  of  him,  because  we  keep  his  commandments,  and 
do  the  things  that  are  pleasing  in  his  sight.  And  this  is 
his  commandment,  that  we  should  believe  in  the  name  of 
his  Son  Jesus  Christ,  and  love  one  another,  even  as  he 
gave  us  commandment. 


93 


I 


-*8  St.  John 


X 

The  Spirit  our  Surety 

And  he  that  keepeth  his  commandments  abideth  in  him, 
and  he  in  him.  And  hereby  we  know  that  he  abideth  in 
us,  by  the  Spirit  which  he  gave  us.  Beloved,  believe  not 
every  spirit,  but  prove  the  spirits,  whether  they  are  of  God : 
because  many  false  prophets  are  gone  out  into  the  world. 
Hereby  know  ye  the  Spirit  of  God : every  spirit  which 
confesseth  that  Jesus  Christ  is  come  in  the  flesh  is  of  God : 
and  every  spirit  which  confesseth  not  Jesus  is  not  of  God : 
and  this  is  the  spirit  of  the  antichrist,  whereof  ye  have 
heard  that  it  cometh ; and  now  it  is  in  the  world  already. 
Ye  are  of  God,  little  children,  and  have  overcome  them: 
because  greater  is  he  that  is  in  you  than  he  that  is  in  the 
world.  They  are  of  the  world : therefore  speak  they  as  of 
the  world,  and  the  world  heareth  them.  We  are  of  God  : 
he  that  knoweth  God  heareth  us ; he  who  is  not  of  God 
heareth  us  not.  By  this  we  know  the  spirit  of  truth,  and 
the  spirit  of  error. 

xi 

Love 

Beloved,  let  us  love  one  another : for  love  is  of  God ; and 
every  one  that  loveth  is  begotten  of  God,  and  knoweth 
God.  He  that  loveth  not  knoweth  not  God ; for  God  is 
94 


Epistles  8«- 


I 


love.  Herein  was  the  love  of  God  manifested  in  us,  that 
God  hath  sent  his  only  begotten  Son  into  the  world,  that 
we  might  live  through  him.  Herein  is  love,  not  that  we 
loved  God,  but  that  he  loved  us,  and  sent  his  Son  to  be  the 
propitiation  for  our  sins.  Beloved,  if  God  so  loved  us,  we 
also  ought  to  love  one  another.  No  man  hath  beheld  God 
at  any  time  : if  we  love  one  another,  God  abideth  in  us,  and 
his  love  is  perfected  in  us : hereby  know  we  that  we  abide 
in  him,  and  he  in  us,  because  he  hath  given  us  of  his  Spirit. 
And  we  have  beheld  and  bear  witness  that  the  Father  hath 
sent  the  Son  to  be  the  Saviour  of  the  world.  Whosoever 
shall  confess  that  Jesus  is  the  Son  of  God,  God  abideth  in 
him,  and  he  in  God.  And  we  know  and  have  believed  the 
love  which  God  hath  in  us.  God  is  love,  and  he  that 
abideth  in  love  abideth  in  God,  and  God  abideth  in  him. 
Herein  is  love  made  perfect  with  us,  that  we  may  have 
boldness  in  the  day  of  judgement ; because  as  he  is,  even  so 
are  we  in  this  world.  There  is  no  fear  in  love  : but  perfect 
love  casteth  out  fear,  because  fear  hath  punishment ; and 
he  that  feareth  is  not  made  perfect  in  love.  We  love,  be- 
cause he  first  loved  us.  If  a man  say,  I love  God,  and 
hateth  his  brother,  he  is  a liar:  for  he  that  loveth  not  his 
brother  whom  he  hath  seen,  cannot  love  God  whom  he 
hath  not  seen.  And  this  commandment  have  we  from 
him,  that  he  who  loveth  God  love  his  brother  also. 

95 


I 


xii 

Faith 


-*8  St.  John 


Whosoever  believeth  that  Jesus  is  the  Christ  is  begotten 
of  God : and  whosoever  loveth  him  that  begat  loveth  him 
also  that  is  begotten  of  him.  Hereby  we  know  that  we 
love  the  children  of  God,  when  we  love  God,  and  do  his 
commandments.  For  this  is  the  love  of  God,  that  we  keep 
his  commandments  : and  his  commandments  are  not  griev- 
ous. For  whatsoever  is  begotten  of  God  overcometh  the 
world  : and  this  is  the  victory  that  hath  overcome  the  world, 
even  our  faith.  And  who  is  he  that  overcometh  the  world, 
but  he  that  believeth  that  Jesus  is  the  Son  of  God? 

xiii 

The  Three  who  bear  witness 

This  is  he  that  came  by  water  and  blood,  even  Jesus 
Christ ; not  with  the  water  only,  but  with  the  water  and 
with  the  blood.  And  it  is  the  Spirit  that  beareth  witness, 
because  the  Spirit  is  the  truth.  For  there  are  three  who 
bear  witness,  the  Spirit,  and  the  water,  and  the  blood  : and 
the  three  agree  in  one.  If  we  receive  the  witness  of  men, 
the  witness  of  God  is  greater : for  the  witness  of  God  is 
this,  that  he  hath  borne  witness  concerning  his  Son.  He 
that  believeth  on  the  Son  of  God  hath  the  witness  in  him  • 
96 


Epistles 


I 


he  that  believeth  not  God  hath  made  him  a liar ; because  he 
hath  not  believed  in  the  witness  that  God  hath  borne  con- 
cerning his  Son.  And  the  witness  is  this,  that  God  gave 
unto  us  eternal  life,  and  this  life  is  in  his  Son.  He  that 
hath  the  Son  hath  the  life ; he  that  hath  not  the  Son  of 
God  hath  not  the  life.  These  things  have  I written  unto 
you,  that  ye  may  know  that  ye  have  eternal  life,  even  unto 
you  that  believe  on  the  name  of  the  Son  of  God. 

xiv 

Boldness  in  asking 

And  this  is  the  boldness  which  we  have  toward  him, 
that,  if  we  ask  anything  according  to  his  will,  he  heareth 
us  : and  if  we  know  that  he  heareth  us  whatsoever  we  ask, 
we  know  that  we  have  the  petitions  which  we  have  asked  of 
him.  If  any  man  see  his  brother  sinning  a sin  not  unto 
death,  he  shall  ask,  and  God  will  give  him  life  for  them  that 
sin  not  unto  death.  There  is  a sin  unto  death : not  con- 
cerning this  do  I say  that  he  should  make  request.  All 
unrighteousness  is  sin : and  there  is  a sin  not  unto  death. 

H 97 


I 


-*8  St.  John  Epistles 


EPILOGUE 

We  know  that  whosoever  is  begotten  of  God  sinneth 
not ; but  he  that  was  begotten  of  God  keepeth  him , and  the 
evil  one  toucheth  him  not. 

We  know  that  we  are  of  God , and  the  whole  world 
lieth  in  the  evil  one. 

And  we  know  that  the  Son  of  God  is  come , and  hath 
given  us  an  understanding , that  we  know  him  that  is  true , 
and  we  are  in  him  that  is  true,  even  in  his  Son  Jesus 
Christ . 

This  is  the  true  God,  and  eternal  life . Little  children, 
guard  yourselves  from  idols . 

98 


The  Epistles 


OF 

St.  John 


NOS.  II  AND  III 


II 


The  Elder 

Unto  the  Elect  Lady  and  her 
children : whom  I love  in 
truth ; and  not  I only , but  also 
s all  they  that  know  the  truth ; 

for  the  truth's  sake  which 
abideth  in  us,  and  it  shall  be 
with  us  for  ever: 

Grace , mercy , peace  shall  be 
with  us , from  God  the 
Father , and  fro7n  fesus 
Christ,  the  Son  of  the  Father , 
in  truth  and  love . 

I rejoice  greatly  that  I have  found  certain  of  thy  chi'- 
dren  walking  in  truth,  even  as  we  received  commandment 
from  the  Father.  And  now  I beseech  thee,  lady,  not  as 
though  I wrote  to  thee  a new  commandment,  but  that 
which  we  had  from  the  beginning,  that  we  love  one  another. 
And  this  is  love,  that  we  should  walk  after  his  command- 
ments. This  is  the  commandment,  even  as  ye  heard  from 

IOI 


II 


-^9  St.  John  Epistles 


the  beginning,  that  ye  should  walk  in  it.  For  many  deceiv- 
ers are  gone  forth  into  the  world,  even  they  that  confess 
not  that  Jesus  Christ  cometh  in  the  flesh.  This  is  the  de- 
ceiver and  the  antichrist.  Look  to  yourselves,  that  ye  lose 
not  the  things  which  we  have  wrought,  but  that  ye  receive 
a full  reward.  Whosoever  goeth  onward  and  abideth  not 
in  the  teaching  of  Christ,  hath  not  God  : he  that  abideth  in 
the  teaching,  the  same  hath  both  the  Father  and  the  Son. 
If  any  one  cometh  unto  you,  and  bringeth  not  this  teaching, 
receive  him  not  into  your  house,  and  give  him  no  greeting : 
for  he  that  giveth  him  greeting  partaketh  in  his  evil  works. 

Having  many  things  to  write  unto  you,  I would  not  write 
them  with  paper  and  ink : but  I hope  to  come  unto  you, 
and  to  speak  face  to  face,  that  your  joy  may  be  fulfilled. 

The  children  of  thine  elect  sister  salute  thee . 

102 


Ill 


The  Elder 


Unto  Gaius  the  beloved, 
whom  I love  in  truth  : 


Beloved,  I pray  that  in  all 
things  thou  mayest  prosper 
and  be  in  health,  even  as  thy 
soul  prosper eth. 

For  I rejoiced  greatly  when  brethren  came  and  bare 
witness  unto  thy  truth,  even  as  thou  walkest  in  truth. 
Greater  joy  have  I none  than  this,  to  hear  of  my  children 
walking  in  the  truth. 

Beloved,  thou  doest  a faithful  work  in  whatsoever  thou 
doest  toward  them  that  are  brethren  and  strangers  withal ; 
who  bare  witness  to  thy  love  before  the  church ; whom 
thou  wilt  do  well  to  set  forward  on  their  journey  worthily 
of  God ; because  that  for  the  sake  of  the  Name  they  went 
forth,  taking  nothing  of  the  Gentiles.  We  therefore  ought 
to  welcome  such,  that  we  may  be  fellow-workers  with  the 
truth. 

103 


Ill 


St.  John  Epistles 


I wrote  somewhat  unto  the  church  ; but  Diotrephes,  who 
loveth  to  have  the  preeminence  among  them,  receiveth  us 
not.  Therefore,  if  I come,  I will  bring  to  remembrance 
his  works  which  he  doeth,  prating  against  us  with  wicked 
words ; and  not  content  therewith,  neither  doth  he  himself 
receive  the  brethren,  and  them  that  would  he  forbiddeth, 
and  casteth  them  out  of  the  church.  Beloved,  imitate  not 
that  which  is  evil,  but  that  which  is  good.  He  that  doeth 
good  is  of  God ; he  that  doeth  evil  hath  not  seen  God. 
Demetrius  hath  the  witness  of  all  men,  and  of  the  truth 
itself ; yea,  we  also  bear  witness,  and  thou  knowest  that 
our  witness  is  true. 

I had  many  things  to  write  unto  thee,  but  I am  unwilling 
to  write  them  to  thee  with  ink  and  pen  ; but  I hope  shortly 
to  see  thee,  and  we  shall  speak  face  to  face.  Peace  be 
unto  thee. 

The  friends  salute  thee . Salute  the  friends  by  name . 

104 


U 


The  Revelation 

of 

JESUS  CHRIST 

which  God  gave  him  to  shew  unto  his  servants 
even  the  things  which  must  shortly 
come  to  pass 

And  he  sent  and  signified  by  his  Angel 
unto  his  Servant 

John 

who  bare  witness  of  the  word  of  God  and 
of  the  testimony  of  Jesus  Christ,  even  of 
all  things  that  he  saw 

JSleszcH  is  Ije  tljat  rcaUctij,  anti  tijcg  tfjat  ijrat  tfje 
toorts  of  tijt  propfjfcg,  anS  keep  tljc  tfjtngs  fcuijtdj 
au  torttten  tijercin : 

jfm  Em  esme  $£ 


PROLOGUE 

WORDS  TO  THE  SEVEN  CHURCHES 


I 

THE  SEALED  BOOK  AND  THE  LAMB 

II 

THE  POWERS  OF  JUDGMENT 

III 

THE  SEVEN  TRUMPETS 

JUDGMENT  IMPERFECT  AND  THE  MYSTERY  OF  PROPHECY 

IV 

SALVATION 

THE  KINGDOM  OF  THE  WORLD  BECOMING  THE  KINGDOM  OF 
CHRIST 

V 

THE  SEVEN  GOLDEN  BOWLS 

JUDGMENT  CONSUMMATED  AND  THE  MYSTERY  OF  BABYLON 

VI 

THE  WORD  OF  GOD  AND  THE  THRONES  OF  JUDGMENT 

VII 

THE  LAMB’S  BRIDE  AND  THE  NEW  JERUSALEM 

EPILOGUE 

SEVEN  LAST  WORDS 
I07 


PROLOGUE 


WORDS  TO  THE  SEVEN  CHURCHES 
John 

To  the  Seven  Churches 
which  are  in  Asia : 

Grace  to  you  and  peace , from  him  which  is  and 
which  was  and  which  is  to  come ; and  from  the 
Seven  Spirits  which  are  before  his  throne ; and 
from  Jesus  Christ , who  is  the  faithful  witness , the 
firstborn  of  the  dead \ and  the  ruler  of  the  kings 
of  the  earth.  Unto  him  that  loveth  us , and  loosed 
us  from  our  sins  by  his  blood ; and  he  made  us 
to  be  a kingdom , to  be  priests  unto  his  God  and 
Father:  to  him  be  the  glory  and  the  dominion  for 
ever  and  ever.  Amen . 

Behold,  he  cometh  with  the  clouds ; and  every  eye  shall 
see  him,  and  they  which  pierced  him ; and  all  the  tribes 
of  the  earth  shall  mourn  over  him.  Even  so.  Amen, 
log 


Prologue 


-*6  St.  John 


I am  the  Alpha  and  the  Omega,  saith  the  Lord  God, 
which  is  and  which  was  and  which  is  to  come,  the 
Almighty. 

I,  John,  your  brother  and  partaker  with  you  in  the  tribu- 
lation and  kingdom  and  patience  which  are  in  Jesus,  was 
in  the  isle  that  is  called  Patmos,  for  the  word  of  God  and 
the  testimony  of  Jesus.  I was  in  the  Spirit  on  the  Lord’s 
day,  and  I heard  behind  me  a great  voice,  as  of  a trumpet, 
saying : What  thou  seest,  write  in  a book,  and  send  it  to 
the  seven  churches ; unto  Ephesus,  and  unto  Smyrna,  and 
unto  Pergamum,  and  unto  Thyatira,  and  unto  Sardis,  and 
unto  Philadelphia,  and  unto  Laodicea.  And  I turned  to 
see  the  voice  which  spake  with  me.  And  having  turned, 
I saw  seven  golden  candlesticks ; and  in  the  midst  of  the 
candlesticks,  one  like  unto  a son  of  man,  clothed  with  a 
garment  down  to  the  foot,  and  girt  about  at  the  breasts 
with  a golden  girdle.  And  his  head  and  his  hair  were 
white  as  white  wool,  white  as  snow;  and  his  eyes  were 
as  a flame  of  fire ; and  his  feet  like  unto  burnished  brass, 
as  if  it  had  been  refined  in  a furnace ; and  his  voice  as  the 
voice  of  many  waters.  And  he  had  in  his  right  hand  seven 
stars ; and  out  of  his  mouth  proceeded  a sharp,  two-edged 
sword ; and  his  countenance  was  as  the  sun  shineth  in  his 
strength.  And  when  I saw  him  I fell  at  his  feet  as  one 
dead.  And  he  laid  his  right  hand  upon  me,  saying:  Fear 
not ; I am  the  first  and  the  last,  and  the  Living  One ; and 


no 


The  Revelation  8«- 


Prologue 


I was  dead,  and  behold,  I am  alive  for  evermore,  and  I 
have  the  keys  of  death  and  of  Hades.  Write,  therefore, 
the  things  which  thou  sawest,  and  the  things  which  are, 
and  the  things  which  shall  come  to  pass  hereafter;  the 
mystery  of  the  seven  stars  which  thou  sawest  in  my  right 
hand,  and  the  seven  golden  candlesticks.  The  seven  stars 
are  the  angels  of  the  seven  churches : and  the  seven  candle- 
sticks are  seven  churches. 

i 

To  the  Angel  of  the  Church  in  Ephesus 
Write: 

These  things  saith  he  that  holdeth  the  seven  stars  in  his 
right  hand,  he  that  walketh  in  the  midst  of  the  seven  golden 
candlesticks : 

I know  thy  works,  and  thy  toil  and  patience,  and 
that  thou  canst  not  bear  evil  men,  and  didst  try  them 
which  call  themselves  apostles,  and  they  are  not,  and 
didst  find  them  false;  and  thou  hast  patience,  and 
didst  bear  for  my  name’s  sake,  and  hast  not  grown 
weary.  But  I have  this  against  thee,  that  thou  didst 
leave  thy  first  love.  Remember,  therefore,  from  whence 
thou  art  fallen,  and  repent,  and  do  the  first  works ; or 
else  I come  to  thee,  and  will  move  thy  candlestick  out 
in 


Prologue 


•^S  St.  John 


of  its  place,  except  thou  repent.  But  this  thou  hast, 
that  thou  hatest  the  works  of  the  Nicolaitans,  which  I 
also  hate. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
to  the  churches. 

To  him  that  overcometh,  to  him  will  I give  to  eat  of  the 
tree  of  life,  which  is  in  the  Paradise  of  God. 


ii 

And  to  the  Angel  of  the  Church  in  Smyrna 
Write : 

These  things  saith  the  first  and  the  last,  which  was 
dead,  and  lived  again : 

I know  thy  tribulation,  and  thy  poverty  (but  thou 
art  rich),  and  the  blasphemy  of  them  which  say  they 
are  Jews,  and  they  are  not,  but  are  a synagogue  of 
Satan.  Fear  not  the  things  which  thou  art  about  to 
suffer : behold,  the  devil  is  about  to  cast  some  of  you 
into  prison,  that  ye  may  be  tried ; and  ye  shall  have 
tribulation  ten  days.  Be  thou  faithful  unto  death,  and 
I will  give  thee  the  crown  of  life. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
to  the  churches. 


ZI2 


The  Revelation  9«-  Prologue 

He  that  overcometh  shall  not  be  hurt  of  the  second 
death. 


iii 

And  to  the  Angel  of  the  Church  in  Pergamum 
Write : 

These  things  saith  he  that  hath  the  sharp  two-edged 
sword : 

I know  where  thou  dwellest,  even  where  Satan’s 
throne  is : and  thou  holdest  fast  my  name,  and  didst 
not  deny  my  faith,  even  in  the  days  of  Antipas  my 
witness,  my  faithful  one,  who  was  killed  among  you, 
where  Satan  dwelleth.  But  I have  a few  things 
against  thee,  because  thou  hast  there  some  that  hold 
the  teaching  of  Balaam,  who  taught  Balak  to  cast 
a stumblingblock  before  the  children  of  Israel,  to  eat 
things  sacrificed  to  idols,  and  to  commit  fornication. 
So  hast  thou  also  some  that  hold  the  teaching  of  the 
Nicolaitans  in  like  manner.  Repent  therefore;  or 
else  I come  to  thee  quickly,  and  I will  make  war 
against  them  with  the  sword  of  my  mouth. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
to  the  churches. 

To  him  that  overcometh,  to  him  will  I give  of  the  hid- 
i 113 


Prologue 


-*8  St.  John 


den  manna,  and  I will  give  him  a white  stone,  and  upon 
the  stone  a new  name  written,  which  no  one  knoweth  but 
he  that  receiveth  it. 

iv 

And  to  the  Angel  of  the  Church  in  Thyatira 
Write : 

These  things  saith  the  Son  of  God,  who  hath  his  eyes 
like  a flame  of  fire,  and  his  feet  are  like  unto  burnished 
brass : 

I know  thy  works,  and  thy  love  and  faith  and  min- 
istry and  patience,  and  that  thy  last  works  are  more 
than  the  first.  But  I have  this  against  thee,  that  thou 
sufferest  the  woman  Jezebel,  which  calleth  herself  a 
prophetess ; and  she  teacheth  and  seduceth  my  ser- 
vants to  commit  fornication,  and  to  eat  things  sacri- 
ficed to  idols.  And  I gave  her  time  that  she  should 
repent ; and  she  willeth  not  to  repent  of  her  fornica- 
tion. Behold,  I do  cast  her  into  a bed,  and  them  that 
commit  adultery  with  her  into  great  tribulation,  except 
they  repent  of  her  works.  And  I will  kill  her  chil- 
dren with  death ; and  all  the  churches  shall  know 
that  I am  he  which  searcheth  the  reins  and  hearts: 
and  I will  give  unto  each  one  of  you  according  to 
114 


The  Revelation  B*~ 


Prologue 


your  works.  But  to  you  I say,  to  the  rest  that  are  in 
Thyatira,  as  many  as  have  not  this  teaching,  which 
know  not  the  deep  things  of  Satan,  as  they  say ; I 
cast  upon  you  none  other  burden.  Howbeit  that 
which  ye  have,  hold  fast  till  I come. 

And  he  that  overcometh,  and  he  that  keepeth  my  works 
unto  the  end,  to  him  will  I give  authority  over  the  nations : 
and  he  shall  rule  them  with  a rod  of  iron,  as  the  vessels  of 
the  potter  are  broken  to  shivers ; as  I also  have  received 
of  my  Father:  and  I will  give  him  the  morning  star. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
to  the  churches. 


y 

And  to  the  Angel  of  the  Church  in  Sardis 
Write: 

These  things  saith  he  that  hath  the  seven  Spirits  of 
God,  and  the  seven  stars : 

I know  thy  works,  that  thou  hast  a name  that  thou 
livest,  and  thou  art  dead.  Be  thou  watchful,  and 
stablish  the  things  that  remain,  which  were  ready  to 
die:  for  I have  found  no  works  of  thine  fulfilled 
before  my  God.  Remember  therefore  how  thou  hast 
received  and  didst  hear ; and  keep  it,  and  repent.  If 


Prologue 


•^8  St.  John 


therefore  thou  shalt  not  watch,  I will  come  as  a thief, 
and  thou  shalt  not  know  what  hour  I will  come  upon 
thee.  But  thou  hast  a few  names  in  Sardis  which  did 
not  defile  their  garments : and  they  shall  walk  with 
me  in  white  ; for  they  are  worthy. 

He  that  overcometh  shall  thus  be  arrayed  in  white  gar- 
ments ; and  I will  in  no  wise  blot  his  name  out  of  the 
book  of  life,  and  I will  confess  his  name  before  my  Father, 
and  before  his  angels. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
to  the  churches. 

vi 

And  to  the  Angel  of  the  Church  in  Philadelphia 
Write: 

These  things  saith  he  that  is  holy,  he  that  is  true,  he 
that  hath  the  key  of  David,  he  that  openeth,  and  none 
shall  shut,  and  that  shutteth,  and  none  openeth : 

I know  thy  works  (behold,  I have  set  before  thee  a 
door  opened,  which  none  can  shut),  that  thou  hast  a 
little  power,  and  didst  keep  my  word,  and  didst  not 
deny  my  name.  Behold,  I give  of  the  synagogue  of 
Satan,  of  them  which  say  they  are  Jews,  and  they 
are  not,  but  do  lie ; behold,  I will  make  them  to  come 
116 


The  Revelation  8«- 


Prologue 


and  worship  before  thy  feet,  and  to  know  that  I have 
loved  thee.  Because  thou  didst  keep  the  word  of  my 
patience,  I also  will  keep  thee  from  the  hour  of  trial, 
that  hour  which  is  to  come  upon  the  whole  world,  to 
try  them  that  dwell  upon  the  earth.  I come  quickly : 
hold  fast  that  which  thou  hast,  that  no  one  take  thy 
crown. 

He  that  overcometh,  I will  make  him  a pillar  in  the  tem- 
ple of  my  God,  and  he  shall  go  out  thence  no  more : and 
I will  write  upon  him  the  name  of  my  God,  and  the  name 
of  the  city  of  my  God,  the  new  Jerusalem,  which  cometh 
down  out  of  heaven  from  my  God,  and  mine  own  new 
name. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
to  the  churches. 

vii 

And  to  the  Angel  of  the  Church  in  Laodicea 
Write: 

These  things  saith  the  Amen,  the  faithful  and  true  wit- 
ness, the  beginning  of  the  creation  of  God : 

I know  thy  works,  that  thou  art  neither  cold  nor 
hot : I would  thou  wert  cold  or  hot.  So  because  thou 
art  lukewarm,  and  neither  hot  nor  cold,  I will  spew 
117 


Prologue 


-*8  St.  John  The  Revelation 


thee  out  of  my  mouth.  Because  thou  sayest,  I am 
rich,  and  have  gotten  riches,  and  have  need  of  noth- 
ing ; and  knowest  not  that  thou  art  the  wretched  one 
and  miserable  and  poor  and  blind  and  naked  : I coun- 
sel thee  to  buy  of  me  gold  refined  by  fire,  that  thou 
mayest  become  rich ; and  white  garments,  that  thou 
mayest  clothe  thyself,  and  that  the  shame  of  thy 
nakedness  be  not  made  manifest ; and  eyesalve  to 
anoint  thine  eyes,  that  thou  mayest  see.  As  many 
as  I love,  I reprove  and  chasten : be  zealous  there- 
fore, and  repent.  Behold,  I stand  at  the  door  and 
knock : if  any  man  hear  my  voice  and  open  the  door, 
I will  come  in  to  him,  and  will  sup  with  him,  and  he 
with  me. 

He  that  overcometh,  I will  give  to  him  to  sit  down  with 
me  in  my  throne,  as  I also  overcame,  and  sat  down  with 
my  Father  in  his  throne. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
to  the  churches. 

118 


I 


THE  SEALED  BOOK  AND  THE  LAMB 

After  these  things  I saw,  and  behold,  a door  opened  in 
heaven,  and  the  first  voice  which  I heard,  a voice  as  of  a 
trumpet  speaking  with  me,  one  saying,  * Come  up  hither, 
i and  I will  shew  thee  the  things  which  must  come  to  pass 
i hereafter.’ 

Straightway  I was  in  the  Spirit : and  behold,  there  was  a 
throne  set  in  heaven,  and  one  sitting  upon  the  throne  ; and 

The  Throne  ^at  sat  was  to  upon  like  a jasper  stone 
and  a sardius  : and  there  was  a rainbow  round 
about  the  throne,  like  an  emerald  to  look  upon.  And  round 
about  the  throne  were  four  and  twenty  thrones  : and  upon 
the  thrones  I saw  four  and  twenty  elders  sitting,  arrayed  in 
white  garments  ; and  on  their  heads  crowns  of  gold.  And 
out  of  the  throne  proceed  lightnings  and  voices  and  thun- 
ders. And  there  were  seven  lamps  of  fire  burning  before 
the  throne,  which  are  the  seven  Spirits  of  God;  and 
before  the  throne,  as  it  were  a glassy  sea  like  unto  crystal ; 
and  in  the  midst  of  the  throne,  and  round  about  the  throne, 
four  living  creatures  full  of  eyes  before  and  behind.  And 
119 


I 


St.  John 


the  first  creature  was  like  a lion,  and  the  second  creature 
like  a calf,  and  the  third  creature  had  a face  as  of  a man, 
and  the  fourth  creature  was  like  a flying  eagle.  And  the 
four  living  creatures,  having  each  one  of  them  six  wings, 
are  full  of  eyes  round  about  and  within : and  they  have  no 
rest  day  and  night,  saying, 

Holy,  holy,  holy : 

The  Lord  God,  The  Almighty : 

Which  was  and  which  is  and  which  is  to  come. 

And  when  the  living  creatures  shall  give  glory  and  honour 
and  thanks  to  him  that  sitteth  on  the  throne,  to  him  that 
liveth  for  ever  and  ever,  the  four  and  twenty  elders  shall 
fall  down  before  him  that  sitteth  on  the  throne,  and  shall 
worship  him  that  liveth  for  ever  and  ever,  and  shall  cast 
their  crowns  before  the  throne,  saying,  ‘Worthy  art  thou, 
‘ our  Lord  and  our  God,  to  receive  the  glory  and  the  hon- 
‘ our  and  the  power : for  thou  didst  create  all  things,  and 
‘because  of  thy  will  they  were,  and  were  created.’ 

And  I saw  in  the  right  hand  of  him  that  sat  on  the  throne 
a book  written  within  and  on  the  back,  close  sealed  with 
seven  seals.  And  I saw  a strong  angel  pro- 
The_  * « , claiming  with  a great  voice,  ‘ Who  is  worthy 
‘to  open  the  book,  and  to  loose  the  seals 
‘thereof?’  And  no  one  in  the  heaven,  or  on  the  earth, 
or  under  the  earth,  was  able  to  open  the  book,  or  to 
120 


The  Revelation  8*- 


I 


look  thereon.  And  I wept  much,  because  no  one  was 
found  worthy  to  open  the  book,  or  to  look  thereon: 
and  one  of  the  elders  saith  unto  me,  ‘Weep  not:  be- 
‘hold,  the  Lion  that  is  of  the  tribe  of  Judah,  the  Root  of 
1 David,  hath  overcome,  to  open  the  book  and  the  seven 
‘ seals  thereof.’ 

And  I saw  in  the  midst  of  the  throne  and  of  the  four 
living  creatures,  and  in  the  midst  of  the  elders,  a Lamb 
standing,  as  though  it  had  been  slain,  hav- 
ing seven  horns,  and  seven  eyes,  which  are 
the  seven  Spirits  of  God,  sent  forth  into  all  the  Xhrone 
the  earth.  And  he  came,  and  he  taketh 
it  out  of  the  right  hand  of  him  that  sat  on  the  throne. 
And  when  he  had  taken  the  book,  the  four  living  creat- 
ures and  the  four  and  twenty  elders  fell  down  before  the 
Lamb,  having  each  one  a harp,  and  golden  bowls  full  of 
incense,  which  are  the  prayers  of  the  saints.  And  they 
sing  a new  song,  saying,  ‘Worthy  art  thou  to  take  the 
‘ book,  and  to  open  the  seals  thereof : for  thou  wast  slain, 
‘ and  didst  purchase  unto  God  with  thy  blood  men  of  every 
‘tribe,  and  tongue,  and  people,  and  nation,  and  madest 
‘ them  to  be  unto  our  God  a kingdom  and  priests ; and 
‘they  reign  upon  the  earth.’  And  I saw,  and  I heard  a 
voice  of  many  angels  round  about  the  throne  and  the 
living  creatures  and  the  elders ; and  the  number  of  them 
was  ten  thousand  times  ten  thousand,  and  thousands  of 
thousands;  saying  with  a great  voice,  ‘Worthy  is  the 
121 


I 


-»0  St.  John  The  Revelation 


‘Lamb  that  hath  been  slain  to  receive  the  power,  and 
‘ riches,  and  wisdom,  and  might,  and  honour,  and  glory, 
4 and  blessing.’  And  every  created  thing  which  is  in  the 
heaven,  and  on  the  earth,  and  under  the  earth,  and  on  the 
sea,  and  all  things  that  are  in  them,  heard  I saying,  ‘Unto 
‘him  that  sitteth  on  the  throne,  and  unto  the  Lamb,  be 
‘ the  blessing,  and  the  honour,  and  the  glory,  and  the  do- 
‘ minion,  for  ever  and  ever.’  And  the  four  living  creatures 
said,  Amen.  And  the  elders  fell  down  and  worshipped. 

122 


II 


THE  POWERS  OF  JUDGMENT 

i 

And  I saw  when  the  Lamb  opened  one  of  the  seven 
seals,  and  I heard  one  of  the  four  living  The  Four 
creatures  saying  as  with  a voice  of  thunder,  Powers  of 
Come.  And  I saw,  and  behold,  a white  horse,  Judgment: 
and  he  that  sat  thereon  had  a bow ; and  there  CaPtmty» 
was  given  unto  him  a crown : and  he  came  forth  conquer- 
ing, and  to  conquer. 

ii 

And  when  he  opened  the  second  seal,  I heard  the  sec- 
ond living  creature  saying,  Come.  And  another  horse 
came  forth,  a red  horse : and  to  him  that  sat  War 
thereon  it  was  given  to  take  peace  from  the 
earth,  and  that  they  should  slay  one  another : and  there 
was  given  unto  him  a great  sword. 

iii 

And  when  he  opened  the  third  seal,  I heard  the  third 
living  creature  saying,  Come.  And  I saw,  and  behold,  a 

123 


II 


St.  John 


black  horse;  and  he  that  sat  thereon  had  a balance  in 
his  hand.  And  I heard  as  it  were  a voice  in  the  midst  of 
Famine  ^ *°ur  creatures  saying,  ‘ A measure 

‘ of  wheat  for  a penny,  and  three  measures  of 
‘ barley  for  a penny ; and  the  oil  and  the  wine  hurt  thou 
‘ not.1 

iv 

And  when  he  opened  the  fourth  seal,  I heard  the  voice 
of  the  fourth  living  creature  saying,  Come.  And  I saw, 

_ and  behold,  a pale  horse:  and  he  that  sat 

Death  r 

upon  him,  his  name  was  Death ; and  Hades 

followed  with  him.  And  there  was  given  unto  them  author- 
ity over  the  fourth  part  of  the  earth,  to  kill  with  sword,  and 
with  famine,  and  with  death,  and  by  the  wild  beasts  of  the 
earth. 


And  when  he  opened  the  fifth  seal,  I saw  underneath 
the  altar  the  souls  of  them  that  had  been  slain  for  the 
word  of  God,  and  for  the  testimony  which 
Judgment  they  : anc*  cried  with  a great  voice, 
saying,  4 How  long,  O Master,  the  holy  and 
‘true,  dost  thou  not  judge  and  avenge  our  blood  on  them 
‘that  dwell  on  the  earth?1  And  there  was  given  them  to 
each  one  a white  robe ; and  it  was  said  unto  them,  that 
they  should  rest  yet  for  a little  time,  until  their  fellow-ser- 
124 


The  Revelation  B<*- 


II 


vants  also  and  their  brethren,  which  should  be  killed  even 
as  they  were,  should  be  fulfilled. 


vi 

And  I saw  when  he  opened  the  sixth  seal,  and  there 
was  a great  earthquake ; and  the  sun  became  black  as 
sackcloth  of  hair,  and  the  whole  moon  be- 
came as  blood ; and  the  stars  of  the  heaven 
fell  unto  the  earth,  as  a fig  tree  casteth  her  ing 
unripe  figs,  when  she  is  shaken  of  a great 
wind.  And  the  heaven  was  removed  as  a scroll  when  it 
is  rolled  up ; and  every  mountain  and  island  were  moved 
out  of  their  places.  And  the  kings  of  the  earth,  and  the 
princes,  and  the  chief  captains,  and  the  rich,  and  the  strong, 
and  every  bondman  and  freeman,  hid  themselves  in  the 
caves  and  in  the  rocks  of  the  mountains ; and  they  say  to 
the  mountains  and  to  the  rocks,  ‘Fall  on  us,  and  hide  us 
‘ from  the  face  of  him  that  sitteth  on  the  throne,  and  from 
i the  wrath  of  the  Lamb : for  the  great  day  of  their  wrath 
* is  come ; and  who  is  able  to  stand?1 


After  this  I saw  four  angels  standing  at  the  four  corners 
of  the  earth,  holding  the  four  winds  of  the  earth,  that  no 
wind  should  blow  on  the  earth,  or  on  the 
sea,  or  upon  any  tree.  And  I saw  another  Restrained 
angel  ascend  from  the  sunrising,  having  the 

125 


II 


St.  John 


seal  of  the  living  God:  and  he  cried  with  a great  voice 
to  the  four  angels,  to  whom  it  was  given  to  hurt  the  earth 
and  the  sea,  saying,  4 Hurt  not  the  earth,  neither  the  sea, 
4 nor  the  trees,  till  we  shall  have  sealed  the  servants  of  our 
‘God  on  their  foreheads.’  And  I heard  the 
the^aints  number  of  them  which  were  sealed,  a hun- 
dred and  forty  and  four  thousand,  sealed  out 
of  every  tribe  of  the  children  of  Israel. 


Of  the  tribe  of  Judah  were  sealed  twelve  thousand : 

Of  the  tribe  of  Reuben  twelve  thousand  : 

Of  the  tribe  of  Gad  twelve  thousand : 

Of  the  tribe  of  Asher  twelve  thousand  : 

Of  the  tribe  of  Naphtali  twelve  thousand : 

Of  the  tribe  of  Manasseh  twelve  thousand : 

Of  the  tribe  of  Simeon  twelve  thousand : 

Of  the  tribe  of  Levi  twelve  thousand : 

Of  the  tribe  of  Issachar  twelve  thousand : 

Of  the  tribe  of  Zebulun  twelve  thousand : 

Of  the  tribe  of  Joseph  twelve  thousand : 

Of  the  tribe  of  Benjamin  were  sealed  twelve  thousand. 

After  these  things  I saw,  and  behold,  a great  multitude, 
which  no  man  could  number,  out  of  every  nation,  and  of 
all  tribes  and  peoples  and  tongues,  standing  before  the 
throne  and  before  the  Lamb,  arrayed  in  white  robes,  and 
palms  in  their  hands ; and  they  cry  with  a great  voice, 
126 


The  Revelation  8«- 


II 


saying,  ‘ Salvation  unto  our  God  which  sitteth  on  the 
‘ throne,  and  unto  the  Lamb.’  And  all  the  angels  were 
standing  round  about  the  throne,  and  about  the  elders  and 
the  four  living  creatures ; and  they  fell  before  the  throne 
on  their  faces,  and  worshipped  God,  saying,  ‘ Amen : Bless- 
‘ ing,  and  glory,  and  wisdom,  and  thanksgiving,  and  hon- 
‘ our,  and  power,  and  might,  be  unto  our  God  for  ever  and 
‘ ever.  Amen.’  And  one  of  the  elders  answered,  saying 
unto  me,  ‘These  which  are  arrayed  in  the  white  robes, 
* who  are  they,  and  whence  came  they  ? ’ And  I say  unto 
him,  ‘ My  lord,  thou  knowest.’  And  he  said  to  me,  ‘ These 
‘ are  they  which  come  out  of  the  great  tribulation,  and  they 
‘ washed  their  robes,  and  made  them  white  in  the  blood  of 
‘ the  Lamb.  Therefore  are  they  before  the  throne  of  God  ; 
‘ and  they  serve  him  day  and  night  in  his  temple  : and  he 
‘that  sitteth  on  the  throne  shall  spread  his  tabernacle  over 
‘them.  They  shall  hunger  no  more,  neither  thirst  any 
‘more;  neither  shall  the  sun  strike  upon  them,  nor  any 
‘ heat : for  the  Lamb  which  is  in  the  midst  of  the  throne 
‘ shall  be  their  shepherd,  and  shall  guide  them  unto  foun- 
‘ tains  of  waters  of  life : and  God  shall  wipe  away  every 
‘ tear  from  their  eyes.’ 


127 


XI 


->8  St.  John  The  Revelation 


Vll 

And  when  he  opened  the  seventh  seal,  there  followed  a 
silence  in  heaven  about  the  space  of  half  an  hour.  And  I 
saw  the  seven  angels  which  stand  before  God ; 
expectation  an<^  t^iere  were  given  unto  them  seven  trum- 
pets. And  another  angel  came  and  stood 
over  the  altar,  having  a golden  censer;  and  there  was 
given  unto  him  much  incense,  that  he  should  add  it  unto 
the  prayers  of  all  the  saints  upon  the  golden  altar  which 
was  before  the  throne.  And  the  smoke  of  the  incense, 
with  the  prayers  of  the  saints,  went  up  before  God  out 
of  the  angel’s  hand. 

128 


Ill 


THE  SEVEN  TRUMPETS 

JUDGMENT  IMPERFECT  AND  THE  MYSTERY 
OF  PROPHECY 

And  the  angel  taketh  the  censer ; and  he  filled  it  with 
the  fire  of  the  altar,  and  cast  it  upon  the  earth  : and  there 
followed  thunders,  and  voices,  and  lightnings,  and  an 
earthquake. 

And  the  seven  angels  which  had  the  seven  trumpets 
prepared  themselves  to  sound. 

i 

And  the  first  sounded,  and  there  followed  hail  and  fire, 
mingled  with  blood,  and  they  were  cast  upon 
the  earth  : and  the  third  part  of  the  earth  was  Jud£ment 
burnt  up,  and  the  third  part  of  the  trees  was  from^bovd 
burnt  up,  and  all  green  grass  was  burnt  up. 

ii 

And  the  second  angel  sounded,  and  as  it  were  a great 
mountain  burning  with  fire  was  cast  into  the  sea : and  the 
k 129 


Ill 


St.  John 


third  part  of  the  sea  became  blood;  and  there  died  the 
third  part  of  the  creatures  which  were  in  the  sea,  even  they 
that  had  life ; and  the  third  part  of  the  ships  was  destroyed. 

iii 

And  the  third  angel  sounded,  and  there  fell  from  heaven 
a great  star,  burning  as  a torch,  and  it  fell  upon  the  third 
part  of  the  rivers,  and  upon  the  fountains  of  the  waters ; 
and  the  name  of  the  star  is  called  Wormwood : and  the 
third  part  of  the  waters  became  wormwood;  and  many 
men  died  of  the  waters,  because  they  were  made  bitter. 


iv 

And  the  fourth  angel  sounded,  and  the  third  part  of  the 
sun  was  smitten,  and  the  third  part  of  the  moon,  and  the 
third  part  of  the  stars ; that  the  third  part  of  them  should 
be  darkened,  and  the  day  should  not  shine  for  the  third 
part  of  it,  and  the  night  in  like  manner. 


And  I saw,  and  I heard  an  eagle,  flying  in  mid  heaven, 
saying  with  a great  voice,  ‘ Woe,  woe,  woe, 
expectation  < ^or  ^em  ^at  dwell  on  the  earth,  by  reason 
‘of  the  other  voices  of  the  trumpet  of  the 
‘three  angels,  who  are  yet  to  sound.’ 

130 


The  Revelation  9«~ 


III 


y 

And  the  fifth  angel  sounded,  and  I saw  a star  from 
heaven  fallen  unto  the  earth  : and  there  was  given  to  him 
the  key  of  the  pit  of  the  abyss.  And  he 
opened  the  pit  of  the  abyss ; and  there  went  ^^beneath 
up  a smoke  out  of  the  pit,  as  the  smoke 
of  a great  furnace;  and  the  sun  and  the  air  were  dark- 
ened by  reason  of  the  smoke  of  the  pit.  And  out  of 
the  smoke  came  forth  locusts  upon  the  earth ; and  power 
was  given  them,  as  the  scorpions  of  the  earth  have  power. 
And  it  was  said  unto  them  that  they  should  not  hurt  the 
grass  of  the  earth,  neither  any  green  thing,  neither  any 
tree,  but  only  such  men  as  have  not  the  seal  of  God 
on  their  foreheads.  And  it  was  given  them  that  they 
should  not  kill  them,  but  that  they  should  be  tormented 
five  months : and  their  torment  was  as  the  torment  of  a 
scorpion,  when  it  striketh  a man.  And  in  those  days  men 
shall  seek  death,  and  shall  in  no  wise  find  it ; and  they 
shall  desire  to  die,  and  death  fleeth  from  them.  And  the 
shapes  of  the  locusts  were  like  unto  horses  prepared  for 
war ; and  upon  their  heads  as  it  were  crowns  like  unto 
gold,  and  their  faces  were  as  men’s  faces.  And  they  had 
hair  as  the  hair  of  women,  and  their  teeth  were  as  the 
teeth  of  lions.  And  they  had  breastplates,  as  it  were 
breastplates  of  iron ; and  the  sound  of  their  wings  was  as 
the  sound  of  chariots,  of  many  horses  rushing  to  war. 
131 


Ill 


-*6  St.  John 


And  they  have  tails  like  unto  scorpions,  and  stings ; and 
in  their  tails  is  their  power  to  hurt  men  five  months.  They 
have  over  them  as  king  the  angel  of  the  abyss : his  name 
in  Hebrew  is  Abaddon,  and  in  the  Greek  tongue  he  hath 
the  name  Apollyon. 

The  first  Woe  is  past : behold,  there  come  yet  two 
Woes  hereafter. 

vi 

And  the  sixth  angel  sounded,  and  I heard  a voice  from 
the  horns  of  the  golden  altar,  which  is  before  God,  one 
saying  to  the  sixth  angel,  which  had  the  trumpet,  ‘ Loose 
Judgment  ‘the  ^our  anSe^s  which  are  bound  at  the 
from  Euphra-  ‘great  river  Euphrates.’  And  the  four  an- 
tes to  the  geis  were  loosed,  which  had  been  prepared 
Four  Winds  £or  ^ kour  and  day  and  month  and  year, 
that  they  should  kill  the  third  part  of  men.  And  the 
number  of  the  armies  of  the  horsemen  was  twice  ten 
thousand  times  ten  thousand : I heard  the  number  of 
them.  And  thus  I saw  the  horses  in  the  vision,  and  them 
that  sat  on  them,  having  breastplates  as  of  fire  and  of 
hyacinth  and  of  brimstone : and  the  heads  of  the  horses 
are  as  the  heads  of  lions ; and  out  of  their  mouths  pro- 
ceeded fire  and  smoke  and  brimstone.  By  these  three 
plagues  was  the  third  part  of  men  killed,  by  the  fire  and 
the  smoke  and  the  brimstone,  which  proceeded  out  of 

132 


The  Revelation  9«- 


III 


their  mouths.  For  the  power  of  the  horses  is  in  their 
mouth,  and  in  their  tails  : for  their  tails  are  like  unto  ser- 
pents, and  have  heads ; and  with  them  they  do  hurt. 
And  the  rest  of  mankind,  which  were  not  killed  with  these 
plagues,  repented  not  of  the  works  of  their  hands,  that 
they  should  not  worship  devils,  and  the  idols  of  gold,  and 
of  silver,  and  of  brass,  and  of  stone,  and  of  wood ; which 
can  neither  see,  nor  hear,  nor  walk:  and  they  repented 
not  of  their  murders,  nor  of  their  sorceries,  nor  of  their 
fornication,  nor  of  their  thefts. 

And  I saw  another  strong  angel  coming  down  out  of 
heaven,  arrayed  with  a cloud ; and  the  rainbow  was  upon 
his  head,  and  his  face  was  as  the  sun,  and  his  feet  as  pillars 
of  fire  ; and  he  had  in  his  hand  a little  book  open : and  he 
set  his  right  foot  upon  the  sea,  and  his  left  upon  the  earth ; 
and  he  cried  with  a great  voice,  as  a lion  roareth : and 
when  he  cried,  the  seven  thunders  uttered  their  voices. 
And  when  the  seven  thunders  uttered  their  voices,  I was 
about  to  write : and  I heard  a voice  from  heaven  saying, 
‘Seal  up  the  things  which  the  seven  thun- 
ders uttered,  and  write  them  not.’  And 

7 ' sealed  up 

the  angel  which  I saw  standing  upon  the 
sea  and  upon  the  earth  lifted  up  his  right  hand  to 
heaven,  and  sware  by  him  that  liveth  for  ever  and  ever, 
who  created  the  heaven  and  the  things  that  are  therein, 
and  the  earth  and  the  things  that  are  therein,  and  the  sea 
i33 


Ill 


*^3  St.  John 


and  the  things  that  are  therein,  that  there  shall  be  time  no 
longer : but  in  the  days  of  the  voice  of  the  seventh  angel, 
when  he  is  about  to  sound,  then  is  finished  the  mystery 
of  God,  according  to  the  good  tidings  which  he  declared 
to  his  servants  the  prophets. 

And  the  voice  which  I heard  from  heaven,  I heard  it 
again  speaking  with  me,  and  saying,  4 Go,  take  the  book 
4 which  is  open  in  the  hand  of  the  angel  that  standeth 
‘upon  the  sea  and  upon  the  earth.’  And  I went  unto 
the  angel,  saying  unto  him  that  he  should  give  me  the 
little  book.  And  he  saith  unto  me,  4 Take  it,  and  eat  it 
4 up ; and  it  shall  make  thy  belly  bitter,  but  in  thy  mouth 
4 it  shall  be  sweet  as  honey.’  And  I took  the  little  book 
out  of  the  angel’s  hand,  and  ate  it  up ; and  it  was  in  my 
mouth  sweet  as  honey:  and  when  I had  eaten  it,  my 
belly  was  made  bitter.  And  they  say  unto 
^Prophecy"  me>  <Tll0U  must  prophesy  again  over  many 
‘peoples  and  nations  and  tongues  and  kings.’ 
And  there  was  given  me  a reed  like  unto  a rod : and 
one  said,  4 Rise,  and  measure  the  temple  of  God,  and  the 
‘altar,  and  them  that  worship  therein.  And  the  court 
‘which  is  without  the  temple  leave  without,  and  measure 
4 it  not ; for  it  hath  been  given  unto  the  nations : and  the 
‘holy  city  shall  they  tread  under  foot  forty  and  two 
4 months.  And  I will  give  unto  my  two  witnesses,  and 
4 they  shall  prophesy  a thousand  two  hundred  and  three- 
score days,  clothed  in  sackcloth.’  These  are  the  two 
i34 


The  Revelation  8«- 


III 


olive  trees  and  the  two  candlesticks,  standing  before  the 
Lord  of  the  earth.  And  if  any  man  desireth  to  hurt  them, 
fire  proceedeth  out  of  their  mouth,  and  devoureth  their 
enemies : and  if  any  man  shall  desire  to  hurt  them,  in  this 
manner  must  he  be  killed.  These  have  the  power  to  shut 
the  heaven,  that  it  rain  not  during  the  days  of  their 
prophecy:  and  they  have  power  over  the  waters  to  turn 
them  into  blood,  and  to  smite  the  earth  with  every  plague, 
as  often  as  they  shall  desire.  And  when  they  shall  have 
finished  their  testimony,  the  beast  that  cometh  up  out  of 
the  abyss  shall  make  war  with  them,  and  overcome  them, 
and  kill  them.  And  their  dead  bodies  lie  in  the  street 
of  the  great  city,  which  spiritually  is  called  Sodom  and 
Egypt,  where  also  their  Lord  was  crucified.  And  from 
among  the  peoples  and  tribes  and  tongues  and  nations 
do  men  look  upon  their  dead  bodies  three  days  and  a 
half,  and  suffer  not  their  dead  bodies  to  be  laid  in  a tomb. 
And  they  that  dwell  on  the  earth  rejoice  over  them,  and 
make  merry;  and  they  shall  send  gifts  one  to  another; 
because  these  two  prophets  tormented  them  that  dwell 
on  the  earth.  And  after  the  three  days  and  a half  the 
breath  of  life  from  God  entered  into  them,  and  they  stood 
upon  their  feet ; and  great  fear  fell  upon  them  which 
beheld  them.  And  they  heard  a great  voice  from  heaven 
saying  unto  them,  Come  up  hither.  And  they  went  up 
into  heaven  in  the  cloud ; and  their  enemies  beheld  them. 
And  in  that  hour  there  was  a great  earthquake,  and  the 
i3S 


Ill 


-*6  St.  John  The  Revelation 


tenth  part  of  the  city  fell ; and  there  were  killed  in  the 
earthquake  seven  thousand  persons : and  the  rest  were 
affrighted,  and  gave  glory  to  the  God  of  heaven. 

The  second  Woe  is  past : behold,  the  third  Woe  cometh 
quickly. 

vii 

And  the  seventh  angel  sounded ; and  there  followed 
great  voices  in  heaven,  and  they  said,  ‘ The  kingdom  of 
‘ THE  WORLD  IS  BECOME  THE  KINGDOM  OF  OUR  LORD,  AND 

‘of  his  Christ:  and  he  shall  reign  for  ever  and 
‘ ever.’  And  the  four  and  twenty  elders,  which  sit  before 
The  Mystery  God  on  ^ eir  thrones,  fell  upon  their  faces, 
of  Prophecy  and  worshipped  God,  saying,  ‘We  give  thee 
unsealed  in  < thanks,  O Lord  God,  the  Almighty,  which 
‘ art  and  which  wast ; because  thou  hast  taken 
‘ thy  great  power,  and  didst  reign.  And  the  nations  were 
‘ wroth,  and  thy  wrath  came,  and  the  time  of  the  dead  to 
‘ be  judged,  and  the  time  to  give  their  reward  to  thy  ser- 
‘ vants  the  prophets,  and  to  the  saints,  and  to  them  that 
‘ fear  thy  name,  the  small  and  the  great ; and  to  destroy 
‘them  that  destroy  the  earth.’ 

136 


IV 


SALVATION 

THE  KINGDOM  OF  THE  WORLD  BECOMING  THE 
KINGDOM  OF  CHRIST 

And  there  was  opened  the  temple  of  God  that  is  in 
heaven ; and  there  was  seen  in  his  temple  the  ark  of  his 
covenant ; and  there  followed  lightnings,  and  voices,  and 
thunders,  and  an  earthquake,  and  great  hail. 

i 

And  a great  sign  was  seen  in  heaven ; a woman  arra)red 
with  the  sun,  and  the  moon  under  her  feet,  and  upon  her 
head  a crown  of  twelve  stars ; and  she  was  The  Woman 
with  child : and*  she  crieth  out,  travailing  in  with  Child 
birth,  and  in  pain  to  be  delivered.  And  and 
there  was  seen  another  sign  in  heaven ; and  Dragon 
behold,  a great  red  dragon,  having  seven  heads  and 
ten  horns,  and  upon  his  heads  seven  diadems.  And  his 
tail  draweth  the  third  part  of  the  stars  of  heaven,  and  did 
cast  them  to  the  earth : and  the  dragon  stood  before  the 
woman  which  was  about  to  be  delivered,  that  when  she 
i37 


IV 


-*8  St.  John 


was  delivered,  he  might  devour  her  child.  And  she  was 
delivered  of  a son,  a man  child,  who  is  to  rule  all  the 
nations  with  a rod  of  iron : and  her  child  was  caught  up 
unto  God,  and  unto  his  throne.  And  the  woman  fled  into 
the  wilderness,  where  she  hath  a place  prepared  of  God, 
that  there  they  may  nourish  her  a thousand  two  hundred 
and  threescore  days. 


ii 

And  there  was  war  in  heaven : Michael  and  his  angels 
going  forth  to  war  with  the  dragon;  and  the  dragon 
War  in  warred  and  his  angels ; and  they  prevailed 

heaven:  not,  neither  was  their  place  found  any  more 

Michael  and  [n  heaven.  And  the  great  dragon  was  cast 
the  Dragon  down,  the  old  serpent,  he  that  is  called  the 
Devil  and  Satan,  the  deceiver  of  the  whole  world;  he 
was  cast  down  to  the  earth,  and  his  angels  were  cast  down 
with  him.  And  I heard  a great  voice  in  heaven,  saying, 
4 Now  is  come  the  salvation,  and  the  power,  and  the  king- 
‘ dom  of  our  God,  and  the  authority  of  his  Christ : for  the 
‘ accuser  of  our  brethren  is  cast  down,  which  accuseth  them 
‘ before  our  God  day  and  night.  And  they  overcame  him 
1 because  of  the  blood  of  the  Lamb,  and  because  of  the 
6 word  of  their  testimony ; and  they  loved  not  their  life 
4 even  unto  death.  Therefore  rejoice,  O heavens,  and  ye 
‘that  dwell  in  them.  Woe  for  the  earth  and  for  the  sea: 
138 


The  Revelation  S*- 


IV 


‘ because  the  devil  is  gone  down  unto  you,  having  great 
4 wrath,  knowing  that  he  hath  but  a short  time.’ 

iii 

And  when  the  dragon  saw  that  he  was  cast  down  to  the 
earth,  he  persecuted  the  woman  which  brought  forth  the 
man  child.  And  there  were  given  to  the  woman  the  two 
wings  of  the  great  eagle,  that  she  might  fly  Temptation 
into  the  wilderness  unto  her  place,  where  she  on  earth:  the 
is  nourished  for  a time,  and  times,  and  half  Dragon  and 
a time,  from  the  face  of  the  serpent.  And  the  Woman 
the  serpent  cast  out  of  his  mouth  after  the  woman  water 
as  a river,  that  he  might  cause  her  to  be  carried  away  by 
the  stream.  And  the  earth  helped  the  woman,  and  the 
earth  opened  her  mouth,  and  swallowed  up  the  river  which 
the  dragon  cast  out  of  his  mouth.  And  the  dragon  waxed 
wroth  with  the  woman,  and  went  away  to  make  war  with 
the  rest  of  her  seed,  which  keep  the  commandments  of 
God,  and  hold  the*  testimony  of  Jesus  : and  he  stood  upon 
the  sand  of  the  sea. 

iv 

And  I saw  a beast  coming  up  out  of  the  sea,  having  ten 
horns  and  seven  heads,  and  on  his  horns  ten  diadems,  and 
upon  his  heads  names  of  blasphemy.  And  the  beast  which 
I saw  was  like  unto  a leopard,  and  his  feet  were  as  the 
i39 


IV 


-*8  St.  John 


feet  of  a bear,  and  his  mouth  as  the  mouth  of  a lion : 
and  the  dragon  gave  him  his  power,  and  his  throne,  and 
The  Beast  great  authority.  And  I saw  one  of  his  heads 
out  of  the  sea  as  though  it  had  been  smitten  unto  death  ; and 
warring  with  his  death-stroke  was  healed:  and  the  whole 
the  Saints  earth  wondered  after  the  beast ; and  they 
worshipped  the  dragon,  because  he  gave  his  authority  unto 
the  beast ; and  they  worshipped  the  beast,  saying, i Who  is 
‘ like  unto  the  beast  ? and  who  is  able  to  war  with  him  ? 1 
and  there  was  given  to  him  a mouth  speaking  great  things 
and  blasphemies ; and  there  was  given  to  him  authority  to 
continue  forty  and  two  months.  And  he  opened  his  mouth 
for  blasphemies  against  God,  to  blaspheme  his  name,  and 
his  tabernacle,  even  them  that  dwell  in  the  heaven.  And 
it  was  given  unto  him  to  make  war  with  the  saints,  and  to 
overcome  them : and  there  was  given  to  him  authority  over 
every  tribe  and  people  and  tongue  and  nation.  And  all 
that  dwell  on  the  earth  shall  worship  him,  every  one  whose 
name  hath  not  been  written  in  the  book  of  life  of  the  Lamb 
that  hath  been  slain  from  the  foundation  of  the  world. 

If  any  man  hath  an  ear  let  him  hear: 

If  any  man  leadeth  into  captivity, 

Into  captivity  he  goeth  ; 

If  any  man  shall  kill  with  the  sword , 

With  the  sword  must  he  he  killed . 

Here  is  the  patience  and  the  faith  of  the  saints . 

140 


The  Revelation  8«- 


IV 


V 

And  I saw  another  beast  coming  up  out  of  the  earth ; 

and  he  had  two  horns  like  unto  a lamb,  and  he  spake  as  a 

dragon.  And  he  exerciseth  all  the  authority  of  the  first 

beast  in  his  sight.  And  he  maketh  the  earth 

and  them  that  dwell  therein  to  worship  the  The  beast> 

_ , , , . . til  like  Prophet 

first  beast,  whose  death-stroke  was  healed.  of  the  Beast 

And  he  doeth  great  signs,  that  he  should 

even  make  fire  to  come  down  out  of  heaven  upon  the 

earth  in  the  sight  of  men.  And  he  deceiveth  them  that 

dwell  on  the  earth  by  reason  of  the  signs  which  it  was 

given  him  to  do  in  the  sight  of  the  beast ; saying  to  them 

that  dwell  on  the  earth,  that  they  should  make  an  image  to 

the  beast,  who  hath  the  stroke  of  the  sword,  and  lived. 

And  it  was  given  unto  him  to  give  breath  to  it,  even  to  the 

image  of  the  beast,  that  the  image  of  the  beast  should  both 

speak,  and  cause  that  as  many  as  should  not  worship  the 

image  of  the  beast  should  be  killed.  And  he  causeth  all, 

the  small  and  the  great,  and  the  rich  and  the  poor,  and  the 

free  and  the  bond,  that  there  be  given  them  a mark  on 

their  right  hand,  or  upon  their  forehead ; and  that  no  man 

should  be  able  to  buy  or  to  sell,  save  he  that  hath  the 

mark,  even  the  name  of  the  beast  or  the  number  of  his 

name.  Here  is  wisdom.  He  that  hath  understanding,  let 

him  count  the  number  of  the  beast ; for  it  is  the  number  of 

a man : and  his  number  is  Six  hundred  and  sixty  and  six. 

141 


IV 


St.  John 


vi 


And  I saw,  and  behold,  the  Lamb  standing  on  the  mount 
Zion,  and  with  him  a hundred  and  forty  and  four  thousand, 
having  his  name,  and  the  name  of  his  Father,  written  on 
The  Follow-  their  foreheads.  And  I heard  a voice  from 
ers  of  the  heaven,  as  the  voice  of  many  waters,  and  as 
Lamb  arrayed  the  voice  of  a great  thunder:  and  the  voice 
which  I heard  was  as  the  voice  of  harpers 
harping  with  their  harps  : and  they  sing  as  it  were  a new 
song  before  the  throne,  and  before  the  four  living  creatures 
and  the  elders  : and  no  man  could  learn  the  song  save  the 
hundred  and  forty  and  four  thousand,  even  they  that  had 
been  purchased  out  of  the  earth.  These  are  they  which 
were  not  defiled  with  women  ; for  they  are  virgins.  These 
are  they  which  follow  the  Lamb  whithersoever  he  goeth. 
These  were  purchased  from  among  men,  to  be  the  firstfruits 
unto  God  and  unto  the  Lamb.  And  in  their  mouth  was 
found  no  lie  : they  are  without  blemish. 

And  I saw  another  angel  flying  in  mid  heaven,  having 
an  eternal  gospel  to  proclaim  unto  them  that  dwell  on  the 
earth,  and  unto  every  nation  and  tribe  and 
~ tongue  and  people ; and  he  saith  with  a 

expectancy  great  voice>  ‘ Fear  God>  and  £ive  him  gloi7  5 
4 for  the  hour  of  his  judgement  is  come  : and 
4 worship  him  that  made  the  heaven  and  the  earth  and  sea 
4 and  fountains  of  waters.’ 


142 


The  Revelation  9«- 


IV 


And  another,  a second  angel,  followed,  saying  1 Fallen, 
1 fallen  is  Babylon  the  great,  which  hath  made  all  the  na- 
1 tions  to  drink  of  the  wine  of  the  wrath  of  her  fornication.’ 

And  another  angel,  a third,  followed  them,  saying  with  a 
great  voice,  ‘If  any  man  worshippeth  the  beast  and  his 
‘ image,  and  receiveth  a mark  on  his  forehead,  or  upon  his 
1 hand,  he  also  shall  drink  of  the  wine  of  the  wrath  of  God, 
‘ which  is  prepared  unmixed  in  the  cup  of  his  anger ; and 
‘ he  shall  be  tormented  with  fire  and  brimstone  in  the 
‘ presence  of  the  holy  angels,  and  in  the  presence  of  the 
‘ Lamb  : and  the  smoke  of  their  torment  goeth  up  for  ever 
‘ and  ever ; and  they  have  no  rest  day  and  night,  they  that 
‘ worship  the  beast  and  his  image,  and  whoso  receiveth  the 
‘ mark  of  his  name.’ 

Here  is  the  patience  of  the  saints , they  that  keep  the 
commandments  of  God , and  the  faith  of  Jesus . And  I 
heard  a voice  from  heaven,  saying,  Write : 

Blessed  are  the  dead  which  die  in  the  Lord : 

From  henceforth,  yea,  saith  the  Spirit , 

That  they  may  rest  from  their  labours ; 

For  their  works  follow  with  them. 

vii 

And  I saw,  and  behold,  a white  cloud  ; and  on  the  cloud 
I saw  one  sitting  like  unto  a son  of  man,  having  on  his  head 
i43 


IV 


-*9  St.  John 


a golden  crown,  and  in  his  hand  a sharp  sickle.  And 
another  angel  came  out  from  the  temple,  crying  with  a 
_ , . . great  voice  to  him  that  sat  on  the  cloud,  ‘ Send 

6 forth  thy  sickle,  and  reap : for  the  hour  to 
‘reap  is  come;  for  the  harvest  of  the  earth  is  over-ripe.’ 
And  he  that  sat  on  the  cloud  cast  his  sickle  upon  the  earth  ; 
and  the  earth  was  reaped. 

And  another  angel  came  out  from  the  temple  which  is  in 
heaven,  he  also  having  a sharp  sickle.  And  another  angel 
came  out  from  the  altar,  he  that  hath  power  over  fire ; and 
he  called  with  a great  voice  to  him  that  had  the  sharp 
sickle,  saying,  i Send  forth  thy  sharp  sickle,  and  gather  the 
i clusters  of  the  vine  of  the  earth  ; for  her  grapes  are  fully 
i ripe.’  And  the  angel  cast  his  sickle  into  the  earth,  and 
gathered  the  vintage  of  the  earth,  and  cast  it  into  the  wine- 
press, the  great  winepress,  of  the  wrath  of  God.  And  the 
winepress  was  trodden  without  the  city,  and  there  came  out 
blood  from  the  winepress,  even  unto  the  bridles  of  the 
horses,  as  far  as  a thousand  and  six  hundred  furlongs. 

And  I saw  another  sign  in  heaven,  great  and  marvellous, 
seven  angels  having  seven  plagues,  which  are  the  last,  for 
in  them  is  finished  the  wrath  of  God. 

And  I saw  as  it  were  a glassy  sea  mingled  with  fire ; and 
them  that  come  victorious  from  the  beast, 
and  from  his  image,  and  from  the  number 
of  his  name,  standing  by  the  glassy  sea, 
having  harps  of  God.  And  they  sing  the 
144 


Song  of 
Moses  and 
the  Lamb 


The  Revelation  8«- 


IV 


song  of  Moses  the  servant  of  God,  and  the  song  of  the 
Lamb,  saying : 

Great  and  marvellous  are  thy  works,  O Lord  God,  the 
Almighty ; 

Righteous  and  true  are  thy  ways,  thou  King  of  the  ages. 
Who  shall  not  fear,  O Lord, 

And  glorify  thy  name  ? 

For  thou  only  art  holy  : 

For  all  the  nations  shall  come  and  worship  before  thee; 
For  thy  righteous  acts  have  been  made  manifest. 

L 145 


V 


THE  SEVEN  GOLDEN  BOWLS 

JUDGMENT  CONSUMMATED  AND  THE  MYSTERY  OF 
BABYLON 

And  after  these  things  I saw,  and  the  temple  of  the 
tabernacle  of  the  testimony  in  heaven  was  opened : and 
there  came  out  from  the  temple  the  seven  angels  that  had 
the  seven  plagues,  arrayed  with  precious  stone,  pure  and 
bright,  and  girt  about  their  breasts  with  golden  girdles. 
And  one  of  the  four  living  creatures  gave  unto  the  seven 
angels  seven  golden  bowls  full  of  the  wrath  of  God,  who 
liveth  for  ever  and  ever.  And  the  temple  was  filled  with 
smoke  from  the  glory  of  God,  and  from  his  power ; and 
none  was  able  to  enter  into  the  temple,  till  the  seven 
plagues  of  the  seven  angels  should  be  finished. 

And  I heard  a great  voice  out  of  the  temple,  saying  to 
the  seven  angels,  Go  ye,  and  pour  out  the  seven  bowls  of 
the  wrath  of  God  into  the  earth. 

146 


St.  John  The  Revelation  9«- 


V 


i 

And  the  first  went,  and  poured  out  his  bowl  into  the 
earth ; and  it  became  a noisome  and  grievous 
sore  upon  the  men  which  had  the  mark  of  above^^ 
the  beast,  and  which  worshipped  his  image. 

ii 

And  the  second  poured  out  his  bowl  into  the  sea ; and  it 
became  blood  as  of  a dead  man  ; and  every  living  soul  died, 
even  the  things  that  were  in  the  sea. 

iii 

And  the  third  poured  out  his  bowl  into  the  rivers  and 
the  fountains  of  the  waters ; and  it  became  blood.  And  I 
heard  the  angel  of  the  waters  saying, 4 Righteous  art  thou, 
4 which  art  and  which  wast,  thou  Holy  One,  because  thou 
4 didst  thus  judge : for  they  poured  out  the  blood  of  saints 
4 and  prophets,  and  blood  hast  thou  given  them  to  drink : 
4 they  are  worthy.1  And  I heard  the  altar  saying,  4 Yea,  O 
4 Lord  God,  the  Almighty,  true  and  righteous  are  thy 
4 judgements.1 

iv 

And  the  fourth  poured  out  his  bowl  upon  the  sun ; and 
it  was  given  unto  it  to  scorch  men  with  fire.  And  men 

147 


V 


-*8  St . J ohn 


were  scorched  with  great  heat : and  they  blasphemed  the 
name  of  the  God  which  hath  the  power  over  these  plagues  ; 
and  they  repented  not  to  give  him  glory. 


And  the  fifth  poured  out  his  bowl  upon  the  throne  of  the 
beast ; and  his  kingdom  was  darkened ; and 
they  gnawed  their  tongues  for  pain,  and  they 
blasphemed  the  God  of  heaven  because  of 
their  pains  and  their  sores ; and  they  repented  not  of 
their  works. 


Judgment 

beneath 


VI 


And  the  sixth  poured  out  his  bowl  upon  the  great  river, 
the  river  Euphrates ; and  the  water  thereof  was  dried  up, 
that  the  way  might  be  made  ready  for  the  kings  that  come 
from  the  sunrising.  And  I saw  coming  out 
Euphrates  **  mout^  °f  dragon,  and  out  of  the 

mouth  of  the  beast,  and  out  of  the  mouth  of 
the  false  prophet,  three  unclean  spirits,  as  it  were  frogs : 
for  they  are  spirits  of  devils,  working  signs ; which  go  forth 
unto  the  kings  of  the  whole  world,  to  gather  them  together 
unto  the  war  of  the  great  day  of  God,  the  Almighty. 


Behold , I come  as  a thief  \ 

Blessed  is  he  that  watcheth , and  keepeth  his  garments , 
Lest  he  walk  naked , and  they  see  his  shame . 

148 


The  Revelation  8<~ 


V 


And  they  gathered  them  together  into  the  place  which  is 
called  in  Hebrew  Har-Magedon. 

vii 


And  the  seventh  poured  out  his  bowl  upon  the  air ; and 
there  came  forth  a great  voice  out  of  the  temple,  from  the 
throne,  saying,  It  is  done : and  there  were  lightnings,  and 
voices,  and  thunders ; and  there  was  a great 
earthquake,  such  as  was  not  since  there  were 
men  upon  the  earth,  so  great  an  earthquake, 
so  mighty.  And  the  great  city  was  divided  into  three 
parts,  and  the  cities  of  the  nations  fell : and  Babylon  the 
great  was  remembered  in  the  sight  of  God,  to  give  unto 
her  the  cup  of  the  wine  of  the  fierceness  of  his  wrath. 
And  every  island  fled  away,  and  the  mountains  were  not 
found.  And  great  hail,  every  stone  about  the  weight  of 
a talent,  cometh  down  out  of  heaven  upon  men:  and 
men  blasphemed  God  because  of  the  plague  of  the  hail ; 
for  the  plague  thereof  is  exceeding  great. 

And  there  came  one  of  the  seven  angels  that  had  the 
seven  bowls,  and  spake  with  me,  saying,  ‘ Come  hither,  I 
‘ will  shew  thee  the  judgement  of  the  great  harlot  that  sitteth 
‘upon  many  waters;  with  whom  the  kings 
‘ of  the  earth  committed  fornication,  and  g J^yion  °f 
‘they  that  dwell  in  the  earth  were  made 
‘ drunken  with  the  wine  of  her  fornication.’  And  he 
149 


V 


^9  St.  John 


carried  me  away  in  the  Spirit  into  a wilderness : and  I 
saw  a woman  sitting  upon  a scarlet-coloured  beast,  full 
of  names  of  blasphemy,  having  seven  heads  and  ten 
horns.  And  the  woman  was  arrayed  in  purple  and  scar- 
let, and  decked  with  gold  and  precious  stone  and  pearls, 
having  in  her  hand  a golden  cup  full  of  abominations, 
even  the  unclean  things  of  her  fornication,  and  upon  her 
forehead  a name  written,  — 

fBlgsterg 

Babglort  tfje  (great 
Jffifotfjer  of  tfje  harlots 
antJ  of  tf}c  Abominations  of  tfye  SEartfj 

And  I saw  the  woman  drunken  with  the  blood  of  the 
saints,  and  with  the  blood  of  the  martyrs  of  Jesus.  And 
when  I saw  her,  I wondered  with  a great  wonder.  And 
the  angel  said  unto  me,  i Wherefore  didst  thou  wonder?  I 
1 will  tell  thee  the  mystery  of  the  woman,  and  of  the  beast 
1 that  carrieth  her,  which  hath  the  seven  heads  and  the  ten 
i horns.  The  beast  that  thou  sawest  was,  and  is  not ; and 
i is  about  to  come  up  out  of  the  abyss,  and  to  go  into  per- 
i dition.  And  they  that  dwell  on  the  earth  shall  wonder, 
‘ they  whose  name  hath  not  been  written  in  the  book  of 
* life  from  the  foundation  of  the  world,  when  they  behold 
‘ the  be,ast,  how  that  he  was,  and  is  not,  and  shall  come. 
‘ Here  is  the  mind  which  hath  wisdom.  The  seven  heads 

150 


The  Revelation  8«- 


V 


‘ are  seven  mountains,  on  which  the  woman  sitteth : and 
‘ they  are  seven  kings ; the  five  are  fallen,  the  one  is,  the 
‘ other  is  not  yet  come ; and  when  he  cometh,  he  must 
‘ continue  a little  while.  And  the  beast  that  was,  and  is 
‘not,  is  himself  also  an  eighth,  and  is  of  the  seven ; and  he 
‘ goeth  into  perdition.  And  the  ten  horns  that  thou  sawest 
‘are  ten  kings,  which  have  received  no  kingdom  as  yet; 
‘ but  they  receive  authority  as  kings,  with  the  beast,  for 
‘one  hour.  These  have  one  mind,  and  they  give  their 
‘power  and  authority  unto  the  beast.  These  shall  war 
‘ against  the  Lamb,  and  the  Lamb  shall  overcome  them, 
‘for  he  is  Lord  of  lords,  and  King  of  kings  ; and  they  also 
‘ shall  overcome  that  are  with  him,  called  and  chosen  and 
‘faithful.1  And  he  saith  unto  me,  ‘The  waters  which  thou 
‘sawest,  where  the  harlot  sitteth,  are  peoples,  and  multi- 
tudes, and  nations,  and  tongues.  And  the  ten  horns 
‘which  thou  sawest,  and  the  beast,  these  shall  hate  the 
‘ harlot,  and  shall  make  her  desolate  and  naked,  and  shall 
‘eat  her  flesh,  and  shall  burn  her  utterly  with  fire.  For 
‘God  did  put  in  their  hearts  to  do  his  mind,  and  to  come 
‘to  one  mind,  and  to  give  their  kingdom  unto  the  beast, 
‘until  the  words  of  God  should  be  accomplished.  And 
‘the  woman  whom  thou  sawest  is  the  great  city,  which 
‘reigneth  over  the  kings  of  the  earth.1 

After  these  things  I saw  another  angel  coming  down  out 
of  heaven,  having  great  authority ; and  the  earth  was  light- 
ened with  his  glory.  And  he  cried  with  a mighty  voice, 

151 


V 


-*8  St.  John 


saying,  ‘ Fallen,  fallen  is  Babylon  the  great,  and  is  become 
‘a  habitation  of  devils,  and  a hold  of  every  unclean  spirit, 
‘and  a hold  of  every  unclean  and  hateful  bird.  For  by  the 
‘wine  of  the  wrath  of  her  fornication  all  the  nations  are 
‘fallen;  and  the  kings  of  the  earth  committed  fornication 
‘ with  her,  and  the  merchants  of  the  earth  waxed  rich  by 
‘the  power  of  her  wantonness.’ 

And  I heard  another  voice  from  heaven,  saying,  ‘ Come 
‘forth,  my  people,  out  of  her,  that  ye  have  no  fellow- 
ship with  her  sins,  and  that  ye  receive  not  of  her 
‘plagues:  for  her  sins  have  reached  even  unto  heaven, 
‘and  God  hath  remembered  her  iniquities.  Render 
‘unto  her  even  as  she  rendered,  and  double  unto  her 
‘the  double  according  to  her  works:  in  the  cup  which 
‘she  mingled,  mingle  unto  her  double.  How  much  soever 
‘she  glorified  herself,  and  waxed  wanton,  so  much  give 
‘ her  of  torment  and  mourning : for  she  saith  in  her  heart, 
‘ I sit  a queen,  and  am  no  widow,  and  shall  in  no  wise  see 
‘ mourning.  Therefore  in  one  day  shall  her  plagues  come, 
* death,  and  mourning,  and  famine ; and  she  shall  be  utterly 
‘burned  with  fire ; for  strong  is  the  Lord  God  which  judged 
‘her.  And  the  kings  of  the  earth,  who  committed  fornica- 
tion and  lived  wantonly  with  her,  shall  weep  and  wail 
‘over  her,  when  they  look  upon  the  smoke  of  her  burning, 
‘standing  afar  off  for  the  fear  of  her  torment,  saying,  Woe, 
‘woe,  the  great  city,  Babylon,  the  strong  city!  for  in  one 
‘ hour  is  thy  judgement  come.  And  the  merchants  of  the 

152 


The  Revelation  9«~ 


V 


‘earth  weep  and  mourn  over  her,  for  no  man  buyeth  their 
‘ merchandise  any  more ; merchandise  of  gold,  and  silver, 
‘ and  precious  stone,  and  pearls,  and  fine  linen,  and  purple, 
‘and  silk,  and  scarlet;  and  all  thyine  wood,  and  every 
‘vessel  of  ivory,  and  every  vessel  made  of  most  precious 
‘ wood,  and  of  brass,  and  iron,  and  marble  ; and  cinnamon, 
‘ and  spice,  and  incense,  and  ointment,  and  frankincense, 
‘and  wine,  and  oil,  and  fine  flour,  and  wheat,  and  cattle, 
‘ and  sheep ; and  merchandise  of  horses  and  chariots  and 
‘ slaves  ; and  souls  of  men.  And  the  fruits  which  thy  soul 
‘lusted  after  are  gone  from  thee,  and  all  things  that  were 
‘dainty  and  sumptuous  are  perished  from  thee,  and  men 
‘shall  find  them  no  more  at  all.  The  merchants  of  these 
‘things,  who  were  made  rich  by  her,  shall  stand  afar  off 
‘for  the  fear  of  her  torment,  weeping  and  mourning;  say- 
ing, Woe,  woe,  the  great  city,  she  that  was  arrayed  in  fine 
‘ linen  and  purple  and  scarlet,  and  decked  with  gold  and 
‘precious  stone  and  pearl!  for  in  one  hour  so  great  riches 
‘ is  made  desolate.  And  every  shipmaster,  and  every  one 
‘that  saileth'any  whither,  and  mariners,  and  as  many  as 
‘gain  their  living  by  sea,  stood  afar  off,  and  cried  out  as 
‘they  looked  upon  the  smoke  of  her  burning,  saying,  What 
‘city  is  like  the  great  city?  And  they  cast  dust  on  their 
‘heads,  and  cried,  weeping  and  mourning,  saying,  Woe, 
‘woe,  the  great  city,  wherein  were  made  rich  all  that  had 
‘their  ships  in  the  sea  by  reason  of  her  costliness!  for  in 
‘one  hour  is  she  made  desolate.  Rejoice  over  her,  thou 
153 


V 


-*8  St.  John  The  Revelation 


‘heaven,  and  ye  saints,  and  ye  apostles,  and  ye  prophets; 
‘for  God  hath  judged  your  judgement  on  her.’ 

And  a strong  angel  took  up  a stone  as  it  were  a great 
millstone,  and  cast  it  into  the  sea,  saying,  ‘Thus  with  a 
‘mighty  fall  shall  Babylon,  the  great  city,  be  cast  down, 
‘and  shall  be  found  no  more  at  all.  And  the  voice  of 
‘harpers  and  minstrels  and  flute-players  and  trumpeters 
‘shall  be  heard  no  more  at  all  in  thee;  and  no  craftsman, 
‘of  whatsoever  craft,  shall  be  found  any  more  at  all  in  thee ; 
‘and  the  voice  of  a millstone  shall  be  heard  no  more  at  all 
‘in  thee  ; and  the  light  of  a lamp  shall  shine  no  more  at  all 
‘in  thee  ; and  the  voice  of  the  bridegroom  and  of  the  bride 
‘shall  be  heard  no  more  at  all  in  thee:  for  thy  merchants 
‘were  the  princes  of  the  earth  ; for  with  thy  sorcery  were 
‘ all  the  nations  deceived.  And  in  her  was  found  the  blood 
‘ of  prophets  and  of  saints,  and  of  all  that  have  been  slain 
‘upon  the  earth.’ 

After  these  things  I heard  as  it  were  a great  voice  of  a 
great  multitude  in  heaven,  saying,  ‘ Hallelujah  ; Salvation, 
‘and  glory,  and  power,  belong  to  our  God:  for  true  and 
‘righteous  are  his  judgements  ; for  he  hath  judged  the  great 
‘harlot,  which  did  corrupt  the  earth  with  her  fornication, 
‘and  he  hath  avenged  the  blood  of  his  servants  at  her  hand.’ 
And  a second  time  they  say,  ‘ Hallelujah.’  And  her  smoke 
goeth  up  for  ever  and  ever.  And  the  four  and  twenty  el- 
ders and  the  four  living  creatures  fell  down  and  worshipped 
God  that  sitteth  on  the  throne,  saying,  ‘ Amen  ; Hallelujah.’ 
i54 


VI 

THE  WORD  OF  GOD  AND  THE  THRONES 
OF  JUDGMENT 

And  a voice  came  forth  from  the  throne,  saying,  ‘Give 
‘praise  to  our  God,  all  ye  his  servants,  ye  that  fear  him, 
‘the  small  and  the  great.’  And  I heard  as  it  were  the 
voice  of  a great  multitude,  and  as  the  voice  of  many  waters, 
and  as  the  voice  of  mighty  thunders,  saying,  ‘ Hallelujah  : 
‘for  the  Lord  our  God,  the  Almighty,  reigneth.  Let  us 
‘ rejoice  and  be  exceeding  glad,  and  let  us  give  the  glory 
‘unto  him : for  the  marriage  of  the  Lamb  is  come,  and  his 
‘wife  hath  made  herself  ready.  And  it  was  given  unto 
‘her  that  she  should  array  herself  in  fine  linen,  bright 
‘and  pure:  for  the  fine  linen  is  the  righteous  acts  of  the 
‘saints.’ 

And  he  saith  unto  me , Write , Blessed  are  they  . 
which  are  bidden  to  the  marriage  supper  of  the  Lamb . 
And  he  saith  unto  me , These  are  true  words  of  God. 
And  / fell  down  before  his  feet  to  worship  him.  And 
he  saith  unto  me , See  thou  do  it  not : / am  a fellow - 
i55 


VI 


-*8  St.  John 


servant  with  thee  and  with  thy  brethren  that  hold  the 
testimony  of  Jesus:  worship  God:  for  the  testimony 
of  Jesus  is  the  spirit  of  prophecy . 


And  I saw  the  heaven  opened ; and  behold,  a white 
horse,  and  he  that  sat  thereon,  called  Faithful  and  True; 

and  in  righteousness  he  doth  judge  and  make 

God  arrayed*  war*  eyes  are  a ^ame  °f  ^re>  and 

for  War  upon  his  head  are  many  diadems ; and  he 

hath  a name  written,  which  no  one  knoweth 
but  he  himself.  And  he  is  arrayed  in  a garment  sprinkled 
with  blood ; and  his  name  is  called 


&fje  OTottJ  of  <£oti. 

And  the  armies  which  are  in  heaven  followed  him  upon 
white  horses,  clothed  in  fine  linen,  white  and  pure.  And 
out  of  his  mouth  proceedeth  a sharp  sword,  that  with  it  he 
should  smite  the  nations : and  he  shall  rule  them  with  a 
rod  of  iron  : and  he  treadeth  the  winepress  of  the  fierceness 
of  the  wrath  of  Almighty  God.  And  he  hath  on  his  gar- 
ment and  on  his  thigh  a name  written, — 

f&ms  of  Itf ngs,  anti  ILortJ  of  Eortis. 

156 


The  Revelation  9*- 


VI 


ii 

And  I saw  an  angel  standing  in  the  sun ; and  he  cried 
with  a loud  voice,  saying  to  all  the  birds  that  fly  in  mid 
heaven,  ‘Come  and  be  gathered  together 
‘unto  the  great  supper  of  God;  that  ye  °{the 

‘may  eat  the  flesh  of  kings,  and  the  flesh  ^ 

‘of  captains,  and  the  flesh  of  mighty  men, 

‘ and  the  flesh  of  horses  and  of  them  that  sit  thereon,  and 
‘ the  flesh  of  all  men,  both  free  and  bond,  and  small  and 
‘ great.’ 

iii 

And  I saw  the  beast,  and  the  kings  of  the  earth,  and 

their  armies,  gathered  together  to  make  war  against  him 

that  sat  upon  the  horse,  and  against  his  army.  And  the 

beast  was  taken,  and  with  him  the  false  ^ „ 

The  Beast 

prophet  that  wrought  the  signs  in  his  sight,  and  False 
wherewith  he  deceived  them  that  had  re-  Prophet  cast 
ceived  the  mark  of  the  beast,  and  them  that  int0  the  Lake 
worshipped  his  image : they  twain  were  cast 
alive  into  the  lake  of  fire  that  burneth  with  brimstone: 
and  the  rest  were  killed  with  the  sword  of  him  that  sat 
upon  the  horse,  even  the  sword  which  came  forth  out  of 
his  mouth  : and  all  the  birds  were  filled  with  their  flesh. 
i57 


VI 


-»8  St.  John 


iv 

And  I saw  an  angel  coming  down  out  of  heaven,  having 
the  key  of  the  abyss  and  a great  chain  in  his  hand.  And 
he  laid  hold  on  the  dragon,  the  old  serpent,  which  is  the 
Devil  and  Satan,  and  bound  him  for  a thou- 
bound  raS°n  sanc*  years>  anc*  cast  him  into  the  abyss,  and 
shut  it  and  sealed  it  over  him,  that  he  should 
deceive  the  nations  no  more,  until  the  thousand  years 
should  be  finished:  after  this  he  must  be  loosed  for  a 
little  time. 

V 


And  I saw  thrones,  and  they  sat  upon  them,  and  judge- 
ment was  given  unto  them : and  I saw  the  souls  of  them 
that  had  been  beheaded  for  the  testimony  of  Jesus,  and 
for  the  word  of  God,  and  such  as  worshipped 
not  the  beast,  neither  his  image,  and  received 
not  the  mark  upon  their  forehead  and  upon 
their  hand  ; and  they  lived,  and  reigned  with  .Christ  a thou- 
sand years.  The  rest  of  the  dead  lived  not  until  the  thou- 
sand years  should  be  finished. 


The  First 
Resurrection 


This  is  the  first  resurrection . Blessed  and  holy  is 
he  that  hath  part  in  the  first  resurrection : over  these 
the  second  death  hath  710  power ; but  they  shall  be 
priests  of  God  a7id  of  Christ , and  shall  reign  with 
hi77i  a thousand  years. 

158 


The  Revelation  3*- 


VI 


VI 


And  when  the  thousand  years  are  finished,  Satan  shall 
be  loosed  out  of  his  prison,  and  shall  come  forth  to  deceive 
the  nations  which  are  in  the  four  corners  of  the  earth,  Gog 
and  Magog,  to  gather  them  together  to  the 
war:  the  number  of  whom  is  as  the  sand  of  Magog 
the  sea.  And  they  went  up  over  the  breadth 
of  the  earth,  and  compassed  the  camp  of  the  saints  about, 
and  the  beloved  city : and  fire  came  down  out  of  heaven, 
and  devoured  them.  And  the  devil  that  deceived  them 
was  cast  into  the  lake  of  fire  and  brimstone,  where  are  also 
the  beast  and  the  false  prophet;  and  they  shall  be  tor- 
mented day  and  night  for  ever  and  ever. 


vii 

And  I saw  a great  white  throne,  and  him  that  sat  upon 
it,  from  whose  face  the  earth  and  the  heaven  fled  away ; 
and  there  was  found  no  place  for  them.  And  I saw  the 
dead,  the  great  and  the  small,  standing  before  Th0  Last 
the  throne ; and  books  were  opened : and  judgment 
another  book  was  opened,  which  is  the  book  and  the  Sec* 
of  life : and  the  dead  were  judged  out  of  ond  Death 
the  things  which  were  written  in  the  books,  according  to 
their  works.  And  the  sea  gave  up  the  dead  which  were 
in  it ; and  death  and  Hades  gave  up  the  dead  which  were 
JS9 


VI 


-*8  St.  John  The  Revelation 


in  them : and  they  were  judged  every  man  according  to 
their  works.  And  death  and  Hades  were  cast  into  the 
lake  of  fire.  This  is  the  second  death,  even  the  lake  of 
fire.  And  if  any  was  not  found  written  in  the  book  of  life, 
he  was  cast  into  the  lake  of  fire 
160 


VII 


THE  LAMB’S  BRIDE,  THE  NEW  JERUSALEM 

And  I saw  a new  heaven  and  a new  earth : for  the  first 
heaven  and  the  first  earth  are  passed  away ; and  the  sea 
is  no  more.  And  I saw  the  holy  city,  new  Jerusalem, 
coming  down  out  of  heaven  from  God,  made 
ready  as  a bride  adorned  for  her  husband,  ^de^new 
And  I heard  a great  voice  out  of  the  throne 
saying,  ‘ Behold,  the  tabernacle  of  God  is  with  men,  and 
1 he  shall  dwell  with  them,  and  they  shall  be  his  peoples, 
1 and  God  himself  shall  be  with  them,  a d be  their  God : 
* and  he  shall  wipe  away  every  tear  rom  their  eyes ; and 
1 death  shall  be  no  more ; neither  shall  there  be  mourn- 
1 ing,  nor  crying,  nor  pain,  any  more : the  first  things  are 
1 passed  away.’  And  he  that  sitteth  on  the  throne  said, 
‘ Behold,  I make  all  things  new.’ 


And  he  saith , Write : for  these  words  are  faithful 
and  true . And  he  said  unto  me , They  are  co?ne  to 
fass.  Iam  the  Alpha  and  the  Omega , the  beginning 
and  the  end.  1 will  give  unto  him  that  is  athirst  of 

z6x 


M 


VII 


-^S  St.  John 


the  fountain  of  the  water  of  life  freely . He  that  over - 
cometh  shall  inherit  these  things ; and  / will  be  his 
God,  and  he  shall  be  my  son.  But  for  the  fearfuly 
and  unbelieving , and  abominable , and  murderers , and 
fornicators , and  sorcerers , idolaters , # W all  liars , 
Mtf/r  shall  be  in  the  lake  that  burneth  with  fire 
and  brimstone ; which  is  the  second  death . 


And  there  came  one  of  the  seven  angels  who  had  the 
seven  bowls,  who  were  laden  with  the  seven  last  plagues ; 
and  he  spake  with  me,  saying,  4 Come  hither,  I will  shew 
6 thee  the  bride,  the  wife  of  the  Lamb.’  And  he  carried 
me  away  in  the  Spirit  to  a mountain  great  and  high,  and 
shewed  me  the  holy  city  Jerusalem,  coming 
Jerusalem  down  out  of  heaven  from  God,  having  the 
glory  of  God:  her  light  was  like  unto  a 
stone  most  precious,  as  it  were  a jasper  stone,  clear  as 
crystal : having  a wall  great  and  high ; having  twelve 
gates,  and  at  the  gates  twelve  angels ; and  names  writ- 
ten thereon,  which  are  the  names  of  the  twelve  tribes 
of  the  children  of  Israel : on  the  east  were  three  gates ; 
and  on  the  north  three  gates ; and  on  the  south  three 
gates ; and  on  the  west  three  gates.  And  the  wall  of  the 
city  had  twelve  foundations,  and  on  them  twelve  names 
of  the  twelve  apostles  of  the  Lamb.  And  he  that  spake 
with  me  had  for  a measure  a golden  reed  to  measure  the 
city,  and  the  gates  thereof,  and  the  wall  thereof.  And  the 
162 


The  Revelation  9«- 


VII 


city  lieth  foursquare,  and  the  length  thereof  is  as  great  as 
the  breadth : and  he  measured  the  city  with  the  reed, 
twelve  thousand  furlongs : the  length  and  the  breadth 
and  the  height  thereof  are  equal.  And  he  measured  the 
wall  thereof,  a hundred  and  forty  and  four  cubits*  accord- 
ing to  the  measure  of  a man,  that  is,  of  an  angel.  And 
the  building  of  the  wall  thereof  was  jasper : and  the  city 
was  pure  gold,  like  unto  pure  glass.  The  foundations  of 
the  wall  of  the  city  were  adorned  with  all  manner  of  pre- 
cious stones.  The  first  foundation  was  jasper ; the  second, 
sapphire ; the  third,  chalcedony ; the  fourth,  emerald ; the 
fifth,  sardonyx , the  sixth,  sardius  ; the  seventh,  chrysolite ; 
the  eighth,  beryl ; the  ninth,  topaz;  the  tenth,  chrysoprase ; 
the  eleventh,  jacinth;  the  twelfth,  amethyst.  And  the 
twelve  gates  were  twelve  pearls ; each  one  of  the  several 
gates  was  of  one  pearl : and  the  street  of  the  city  was  pure 
gold,  as  it  were  transparent  glass.  And  I saw  no  temple 
therein : for  the  Lord  God  the  Almighty,  and  the  Lamb, 
are  the  temple  thereof.  And  the  city  hath  no  need  of  the 
sun,  neither  of  the  moon,  to  shine  upon  it : for  the  glory 
of  God  did  lighten  it,  and  the  lamp  thereof  is  the  Lamb. 
And  the  nations  shall  walk  amidst  the  light  thereof : and 
the  kings  of  the  earth  do  bring  their  glory  into  it.  And 
the  gates  thereof  shall  in  no  wise  be  shut  by  day  (for  there 
shall  be  no  night  there)  : and  they  shall  bring  the  glory 
and  the  honour  of  the  nations  into  it : and  there  shall  in 
no  wise  enter  into  it  anything  unclean,  or  he  that  maketh 
163 


VII 


-*8  St.  John  The  Revelation 


an  abomination  and  a lie  : but  only  they  which  are  written 
in  the  Lamb’s  book  of  life. 

And  he  shewed  me  a river  of  water  of  life,  bright  as  crys- 
tal, proceeding  out  of  the  throne  of  God  and  of  the  Lamb, 
in  the  midst  of  the  street  thereof.  And  on  this  side  of  the 


The  River 
and  Tree 
of  Life 

river  and  on  that  was  the  tree  of  life,  bear- 
ing twelve  manner  of  fruits,  yielding  its  fruit 
every  month  : and  the  leaves  of  the  tree  were 
for  the  healing  of  the  nations.  And  there 

shall  be  no  curse  any  more : and  the  throne  of  God  and 
of  the  Lamb  shall  be  therein : and  his  servants  shall  do 
him  service ; and  they  shall  see  his  face ; and  his  name 
shall  be  on  their  foreheads.  And  there  shall  be  night 
no  more ; and  they  need  no  light  of  lamp,  neither  light 
of  sun ; for  the  Lord  God  shall  give  them  light : and 
they  shall  reign  for  ever  and  ever. 

164 


EPILOGUE 


SEVEN  LAST  WORDS 

1 

And  he  said  unto  me,  These  words  are  faithful  and 
true  : and  the  Lord,  the  God  of  the  spirits  of  the  prophets, 
sent  his  angel  to  shew  unto  his  servants  the  things  which 
must  shortly  come  to  pass. 

2 

And  behold,  I come  quickly.  Blessed  is  he  that  keep- 
eth  the  words  of  the  prophecy  of  this  book. 

And  I John  am  he  that  heard  and  saw  these  things . 
And  when  I heard  and  saw , / fell  down  to  worship 
before  the  feet  of  the  angel  which  shewed  me  these 
things . And  he  saith  unto  me,  See  thou  do  it  not : I 
am  a fellow-servant  with  thee  and  with  thy  brethren 
the  prophets,  and  with  them  which  keep  the  words 
of  this  book : worship  God . 

3 

And  he  saith  unto  me,  Seal  not  up  the  words  of  the 
prophecy  of  this  book ; for  the  time  is  at  hand.  He  that 
x6s 


Epilogue 


-»3  St . John 


is  unrighteous,  let  him  do  unrighteousness  still : and  he 
that  is  filthy,  let  him  be  made  filthy  still : and  he  that  is 
righteous,  let  him  do  righteousness  still : and  he  that  is 
holy,  let  him  be  made  holy  still.  Behold,  I come  quickly ; 
and  my  reward  is  with  me,  to  render  to  each  man  accord- 
ing as  his  work  is. 

4 

I am  the  Alpha  and  the  Omega,  the  first  and  the  last, 
the  beginning  and  the  end. 

5 

Blessed  are  they  that  wash  their  robes,  that  they  may 
have  the  right  to  come  to  the  tree  of  life,  and  may  enter 
in  by  the  gates  into  the  city.  Without  are  the  dogs,  and 
the  sorcerers,  and  the  fornicators,  and  the  murderers,  and 
the  idolaters,  and  every  one  that  loveth  and  maketh  a lie. 

6 

I Jesus  have  sent  mine  angel  to  testify  unto  you  these 
things  for  the  churches.  I am  the  root  and  the  offspring 
of  David,  the  bright,  the  morning  star. 

7 

And  the  Spirit  and  the  bride  say,  Come.  And  he  that 
heareth,  let  him  say,  Come.  And  he  that  is  athirst,  let 
him  come : he  that  will,  let  him  take  the  water  of  life  freely. 

166 


The  Revelation  S«- 


Epilogue 


I testify  unto  every  man  that  heareth  the  words  of 
the  prophecy  of  this  book , If  any  man  shall  add  unto 
them , God  shall  add  unto  him  the  plagues  which  are 
written  in  this  book : and  if  any  man  shall  take  away 
from  the  words  of  the  book  of  this  prophecy,  God  shall 
take  away  his  part  from  the  tree  of  life , and  out  of 
the  holy  city , which  are  written  in  this  book . 

He  which  testifieth  these  things  saith , Yea:  I come 
quickly . Amen : come , Lord  Jesus . 

The  grace  of  the  Lord  Jesus  be  with  the  saints . 
Amen . 


167 


I 


Notes 


THE  GOSPEL 
Title  page 

I have  adopted  for  this  fourth  Gospel  a title  page  similar  to 
that  of  the  other  gospels,  with  one  significant  variation.  As 
with  the  synoptic  gospels  there  is  in  St.  John’s  narrative  a di- 
vision between  Acts  and  Sayings  of  Jesus;  but  the  Acts  are  all 
‘Signs,’  and  the  Sayings  all  of  the  nature  of  ‘Witness.’  The 
prologue  in  the  most  formal  manner  elaborates  a conception  of 
Jesus  as  Son  of  God  and  Revealer  of  the  Father.  What  fol- 
lows is,  on  the  face  of  it,  no  biography,  but  a selection  of  inci- 
dents and  discourses  supporting  the  theme  of  the  prologue; 
and  the  purpose  of  the  whole  to  support  this  position  is  again 
expressly  repeated  at  the  close  of  the  gospel  (before  the  epi- 
logue, which  is  added  for  a different  purpose).  The  abruptness 
of  such  phrases  as  these : The  same  [John]  came  for  witness 
...  And  this  is  the  witness  of  John  [at  the  commencement  of 
the  first  section]  . . . This  beginning  of  his  signs  did  Jesus: 
suggests  how  the  idea  of  ‘signs’  and  ‘witness’  is  taken  for 
granted.  The  two  conceptions  being  inwoven  into  the  very 
structure  of  this  gospel  may  be  expected  to  appear  in  any 
descriptive  title. 

Prologue 

This  prologue  is  the  formal  elaboration  of  a thesis  which  the 
body  of  the  gospel  is  to  support  by  selections  from  the  actions 
171 


The  Gospel 


-*8  St.  John 


and  sayings  of  Jesus.  The  form  it  assumes  to  the  eye  in  the 
present  edition  is  that  of  Text  and  Comment : condensed  gno- 
mic sayings  for  texts,  making  a progression,  with  freer  sentences 
expanding  and  supporting : substantially  the  same  form  which 
underlies  the  brief  Maxim  [ Ecclesiasticus , page  xi],  the  lengthy 
Discourses  of  Wisdom  [ Ecclesiastes  volume,  page  xxiii],  and 
some  of  the  Discourses  of  Jesus  as  reported  by  St.  Matthew 
[see  that  volume,  pages  18,  248]. 

In  appreciating  the  full  force  of  this  prologue,  it  is  well  first 
to  read  the  gnomic  texts  by  themselves,  in  order  to  catch  the 
progression  to  the  third,  which  is  the  immediate  theme  of  the 
gospel. 

1 

In  the  beginning  was  the  Word : 

And  the  Word  was  with  God : 

And  the  Word  was  God . 

2 

And  the  Word  became  flesh , 

And  dwelt  among  us, 

Full  of  grace  and  truth . 

3 

No  man  hath  seen  God  at  any  time  : 

The  only  begotten  Son  which  is  in  the  bosom  of  the  Father , 
He  hath  declared  him . 

1.  What  modern  thought  would  naturally  express  by  the  ab- 
stract idea  of  * revelation,’  ancient  thought  expresses  by  a con- 

172 


Notes  9«- 


The  Gospel 


crete  term  * word/  In  the  present  case  the  * revelation  * to  be 
expressed  is  more  than  abstract;  the  very  point  of  this  first 
gnomic  saying  is  to  convey  that  the  Revelation  is  no  less  Divine 
than  that  which  is  revealed.  Of  course,  The  Word  is  not  a 
figure  of  speech  invented  by  our  author  for  this  occasion,  but 
is  an  accepted  term  for  such  concrete  conception  of  revelation 
as  is  here  to  be  presented  in  its  supreme  form. 

The  comment  on  this  first  saying  expands  the  thought  of  Di- 
vine Word  or  Revelation : how  it  goes  back  to  preexistent 
Deity,  how  it  is  the  medium  of  all  creation,  the  medium  of  life, 
and  the  medium  of  the  light  which  is  the  life  of  the  spiritual 
world. 

2.  The  next  step  in  the  progression  is  the  idea  of  a Rev- 
elation (or  Word)  incarnate : making  a new  dispensation  dis- 
tinguished by  grace  and  truthy  as  the  old  dispensation  was 
identified  with  law. 

On  this  again  there  is  a threefold  comment : the  testimony  of 
the  author,  as  one  of  many  [ we\  to  the  paternal  glory  visible 
in  the  incarnated  Word,  and  to  the  fulness  of  grace  and  truth 
derived  from  him;  and  again,  the  witness  of  John  Baptist  (ac- 
cepted as  supreme  type  of  the  old  dispensation)  that  his  suc- 
cessor was  before  him  in  rank,  as  he  had  been  before  him  in 
preSxistence. 

3.  The  two  other  sayings  have  brought  forward  the  concep- 
tions of  * Revealing  Word * and  ‘ Flesh  ’ : the  two  now  reach 
their  union  in  the  word  * Son/  Jesus  is  presented  as  Son  of 
God,  only  Revealer  of  the  Father.  On  this  proposition  the 
whole  of  the  gospel  is  the  comment. 

173 


The  Gospel 


-*8  St.  John 


I 

i.  The  ‘witness*  of  this  section  to  the  thesis  of  the  prologue 
is  not  merely  the  actual  testimony  borne  by  John  and  the  other 
disciples  to  the  Messiahship  of  Jesus,  but  rather  the  testimony  of 
Jesus  himself,  and  of  the  whole  incident : e.g.,  that  John  rests 
his  recognition  upon  a positive  sign  from  heaven. 

ii.  * Sign 1 is  the  word  almost  universally  used  in  this  gospel 
for  the  miracles : they  are  adduced  only  in  vindication  of  the 
truths  laid  down  in  the  prologue.  The  closeness  of  this  first 
sign  to  the  prologue  is  clear:  compare,  and  manifested  his 
glory , with  the  words  of  the  prologue,  we  beheld  his  glory . 

iii.  The  witness  of  this  incident  is  twofold : first,  that  Jesus 
claims  the  right  to  cleanse  the  temple  as  his  Father’s  house; 
second,  the  enigmatic  reference  to  the  sign  of  the  resurrection. 
Possibly  a third  claim  may  lie  in  the  expression,  Destroy  this 
temple:  the  word  for  temple  here  implying  the  holier  part, 
whereas  in  the  rest  of  the  incident  the  temple  court  has  been 
spoken  of. 

iv.  The  witness  of  this  section  to  the  thesis  of  the  prologue 
is  obvious : the  words,  No  man  hath  ascended  into  heaven , etc., 
being  a direct  echo  of  the  third  of  the  three  sayings.  — The  wind 
bloweth  where  it  listeth  : a good  deal  of  the  force  of  this  is  lost 
in  English;  in  the  original  Spirit  and  wind  are  the  same. — 
Art  thou  the  teacher , etc.  There  is  no  emphasis  on  the  definite 
article : a generalisation  from  Nicodemus’s  position  as  a doctor 
of  laws  is  all  that  is  meant.  — So  must  the  Son  of  man  be  lifted 
up:  these  enigmatical  references  to  the  future  are  specially 

174 


Notes  S«~ 


The  Gospel 


characteristic  of  this  gospel.  — For  God  so  loved  the  world, \ etc. 
These  words  are  not  to  be  understood  as  part  of  the  answer  of 
Jesus.  The  evangelist  is  here  introducing  a comment  on  this 
the  first  distinctive  reference  to  the  crucifixion  and  * eternal  life.* 
It  will  be  felt  that  the  language  here  goes  back  to  the  tone  of 
the  prologue. 

V.  A still  fuller  witness  from  John,  recognised  as  the  su- 
preme type  of  the  dispensation  of  the  Law  and  Prophets. — 
He  that  cometh  from  above  is  above  all . Once  more  we  have  a 
comment  by  the  writer  of  the  gospel  upon  the  detail  of  the  nar- 
rative last  mentioned,  namely,  John’s  words,  He  must  increase , 
but  I must  decrease . Again  we  return  to  the  tone  of  the  pro- 
logue, and  especially  its  words  as  to  acceptance  and  rejection  of 
the  revealing  Word. 

vi.  The  incident  is  full  of  the  various  kinds  of  * witness  ’ that 
this  gospel  is  accumulating.  There  are  the  claims  put  forward 
by  Christ  in  his  enigmatical  words  to  the  woman;  the  sudden 
recognition  of  him  by  the  woman  as  a prophet  fit  to  settle  the 
question  in  dispute  between  Jews  and  Samaritans,  this  recogni- 
tion being  itself  based  upon  what  was  another  kind  of  witness, 
the  ‘sign’  implied  in  Jesus’s  supernatural  knowledge  of  the 
woman’s  life;  there  is  a further  witness  borne  by  the  Samaritans 
to  the  Saviour  of  the  world \ based  not  on  miracle  but  on  a two 
days’  companying  with  Jesus.  But  above  all  there  is  the  witness 
implied  in  the  words  of  Jesus  that  his  meat  is  to  do  the  work  of 
his  Father,  and  that  this  work  was  already  being  accomplished. 

vii.  This  is  described  as  a sign,  the  raising  a child  from  the 
point  of  death. — Jesus  himself  testified , that  a prophet  hath  no 

175 


The  Gospel 


-*8  St.  John 


honour  in  his  own  country . In  other  gospels  this  saying  is 
applied  to  rejection  of  Christ  by  Galilean  cities;  here  to  a rejec- 
tion by  Judea.  But  of  course  there  is  no  point  in  the  word 
country : the  proverb  uses  that  word;  the  application  maybe 
equally  to  race,  family,  etc.  The  proverb  might  be  applied  to 
various  kinds  of  rejection : here  the  thought  is  that  of  the  pro- 
logue, He  came  unto  his  own , and  they  that  were  his  own  re- 
ceived him  not.  — Except  ye  see  signs  and  wonders  ye  will  in  no 
wise  believe.  Of  the  two  things  to  which  he  appeals  Jesus  prefers 
the  evidence  of 4 witness  ’ rather  than  that  of  4 signs 1 : compare 
(IV.  iii),  Blessed  are  they  that  have  not  seen  and  yet  have  be- 
lieved. With  this  may  be  connected  the  attempts  of  Jesus  to 
restrain  the  spreading  fame  of  his  miracles,  as  recorded  in  other 
gospels  {Matthew , page  253]. 

II 

This  whole  section  is  devoted  to  the  signs  and  witness  of 
Jesus  appearing  in  his  antagonism  with  ‘the  Jews/  It  is  a 
marked  feature  of  this  gospel  that  this  term  is  regularly  applied 
to  the  enemies  of  Christ : often  in  these  incidents  a distinction 
being  preserved  between  the  multitude  (or  they ) and  the  Jews , 
the  latter  always  associated  with  opposition  and  rejection. 

i.  We  have  here,  first  a ‘sign*  of  healing;  then  its  conse- 
quences, and  out  of  these  consequences  4 witness  ’ to  the  thesis 
of  the  prologue.  First,  opposition  is  made  to  Jesus  on  the  ground 
that  this  healing  was  a violation  of  the  sabbath:  his  answer, 
My  Father  worketh  even  until  now , and  I work , is  rightly  inter- 
176 


Notes  8«- 


The  Gospel 


preted  as  a claim  of  equality  with  the  Divine  author  of  tne 
sabbath.  The  answer  of  Jesus  to  this,  The  Son  can  do  nothing 
of  himself  but  what  he  seeih  the  Father  doing,  and  again,  I can 
of  myself  do  nothing , as  I hear  I judge , is  the  most  explicit  and 
simple  presentation  of  himself  as  revelation  of  God.  Further 
claims  are  advanced : judgment  and  the  resurrection  have  been 
committed  to  the  Son  by  the  Father.  The  witness  of  John,  of 
the  scriptures  and  Moses  is  claimed : but  beyond  all  human 
witness  is  the  fact  that  the  works  of  the  Father  are  being 
accomplished. 

ii.  Again,  a division  of  the  gospel  is  made  up  of  a sign,  the 
disputation  arising  out  of  it,  and  the  witness  of  this  disputation 
to  the  claims  of  Jesus.  The  use  of  the  word  sign  is  notable 
here.  As  far  as  the  miraculous  nature  of  the  incidents  is  con- 
cerned, the  walking  upon  the  sea  is  as  superhuman  as  the  feed- 
ing the  multitude  : but  the  word  sign  is  not  applied  to  the  former 
act,  and,  when  the  multitude  express  astonishment  as  to  the 
mode  in  which  Jesus  can  have  reached  the  place  where  they 
find  him  without  the  aid  of  boats,  he  in  his  answer  entirely 
ignores  their  question  as  to  this  miracle,  and  goes  back  to  the 
previous  feeding  of  the  five  thousand : this  with  its  spiritual 
suggestiveness,  which  he  expands  into  a discourse,  is  a sign  : 
what  is  merely  miraculous  he  passes  over.  — When  from  this 
sign  Jesus  presents  himself  as  the  bread  of  life  he  is  met  by  the 
half-believing  multitude  with  another  miracle  of  feeding,  the 
manna  in  the  wilderness : and  this,  they  suggest,  was  bread  out 
of  heaven , no  doubt  animated  by  the  same  suspicions  of  magic 
which  appear  in  the  other  gospels,  in  the  form  of  demands  for  a 
N 1 77 


The  Gospel 


-*8  St.  John 


sign  from  heaven.  This  leads  to  more  emphatic  claims  of  Jesus 
to  be  the  Son  who  has  come  down  from  the  Father  in  heaven. — 
Here  becomes  evident  the  division  in  the  multitude  before  Jesus : 
it  is  the  Jews  who  cry  out  at  this  claim.  — Murmur  not  among 
yourselves.  No  man  can  come  to  me,  except  the  Father  . . . 
draw  him . Jesus  takes  note  of  the  divided  opinion,  and,  as 
always,  makes  it  depend  upon  a difference  in  the  spiritual  nature 
of  those  who  accept  and  reject.  The  doctrine  of  bread  of  life 
is  reiterated,  the  Jews  persisting  in  pressing  the  literal  sense  of 
the  figure.  The  incident  ends  with  the  differentiating  power 
of  the  words  of  Jesus,  causing  some  to  go  back,  leading  others 
to  fuller  recognition  of  the  Holy  One  of  God.  {Matthew  vol- 
ume, page  xv.) 

iii.  The  continuity  of  what  is  here  presented  as  one  divi- 
sion of  the  narrative  is,  in  the  ordinary  versions,  obscured 
by  the  insertion  [in  the  middle  of  page  33,  after  the  words: 
Out  of  Galilee  ariseth  no  prophet\  of  the  incident  of  the 
woman  taken  in  adultery : which  is  spurious.  On  this  subject 
I quote  the  note  from  the  Commentary  of  Milligan  and  Moul- 
ton. “The  almost  unanimous  voice  of  modern  criticism  pro- 
nounces the  narrative  before  us  to  be  no  genuine  part  of  the 
Gospel  of  John.  The  section  is  wanting  in  the  oldest  and  most 
trustworthy  Mss.  of  the  Gospel,  and  in  several  of  the  most 
ancient  versions.  It  is  passed  by  without  notice  in  the  com- 
mentaries of  some  of  the  earliest  and  most  critical  fathers  of  the 
Church.  It  is  marked  by  an  unusually  large  number  of  various 
readings,  — a circumstance  always  highly  suspicious.  It  is  full 
of  expressions  not  found  elsewhere  in  the  Fourth  Gospel.  . . . 

178  jr 


Notes  8«~ 


The  Gospel 


It  interrupts  the  flow  of  the  section  where  it  occurs,  — chap, 
viii.  12  connecting  itself  directly  with  that  part  of  chap,  vii 
which  closes  with  ver.  52.  Finally,  Mss.  which  contain  the  sec- 
tion introduce  it  at  various  places,  — some  at  the  close  of  the 
Gospel;  others  after  chap.  vii.  36;  while  in  a third  class  it  has 
no  place  in  John  at  all,  but  is  read  in  the  Gospel  of  Luke  at  the 
close  of  chap.  xxi.  These  considerations  are  decisive.”  — These 
commentators  point  out  that  this  want  of  genuineness  as  a part 
of  John’s  gospel  does  not  militate  against  the  possible  truth  of 
the  incident:  the  story  appears  indeed  to  have  been  in  circu- 
lation from  the  earliest  times.  — The  incident  is  here  given. 

[. And  they  went  every  man  unto  his  own  house  : but  Jesus  went 
unto  the  mount  of  Olives . And  early  in  the  morning  he  came 
again  into  the  temple , and  all  the  people  came  unto  him  ; and 
he  sat  down,  and  taught  them . And  the  scribes  and  the  Phari- 
sees bring  a woman  taken  in  adultery  ; and  having  set  her  in 
the  midst , they  say  unto  him , Master , this  woman  hath  been  taken 
in  adultery , in  the  very  act . Now  in  the  law  Moses  commanded 
us  to  stone  such  : what  then  sayest  thou  of  her  ? And  this  they 
said,  tempting  him , that  they  might  have  whereof  to  accuse  him . 
But  Jesus  stooped  down , and  with  his  finger  wrote  on  the  ground. 
But  when  they  continued  asking  him , he  lifted  up  himself  and 
said  unto  them,  He  that  is  without  sin  among  you,  let  him  first 
cast  a stone  at  her . And  again  he  stooped  down , and  with  his 
finger  wrote  on  the  ground.  And  they , when  they  heard  it,  went 
out  one  by  one,  beginning  from  the  eldest,  even  unto  the  last : 
and  Jesus  was  left  alone,  and  the  woman,  where  she  was,  in  the 
179 


The  Gospel 


-*8  St.  John 


midst.  And  Jesus  lifted  up  himself  and  said  unto  her , Woman , 
where  are  they  ? did  no  man  condemn  thee?  And  she  said , 
No  man , Lord.  And  Jesus  saidi  Neither  do  I condemn  thee  : 
go  thy  way  ; from  henceforth  sin  no  more.~\ 

Read  as  a single  section,  we  have  in  iii  a series  of  utterances 
connected  with  the  visit  to  the  Feast  of  Tabernacles.  It  is  a 
continuous  series,  in  the  sense  that  some  of  the  later  sayings  are 
replies  to  trains  of  thought  and  disputation  generated  by  the 
earlier  sayings,  these  thoughts  not  spoken  directly  to  Jesus,  but 
noted  by  him  in  the  conversations  of  the  multitude  among  them- 
selves. All  through  must  be  borne  in  mind  the  growing  division 
between  the  multitude  (wholly  or  half-persuaded)  and  the  Jewst 
or  sometimes,  the  Pharisees  (in  open  opposition).  ( a ) The 

first  claim  of  Jesus,  based  on  objections  of  the  Jews  to  his  sup- 
posed illiteracy,  is  that  his  teaching  is  from  above : recognisable 
by  those  who  have  the  right  nature.  ( [b ) There  is  a sudden 

turn  in  the  incident  made  by  the  Master’s  abrupt  question : 
Why  seek  ye  to  kill  me  ? The  general  multitude  repudiate  this 
as  a suggestion  of  some  demon : Jesus  in  his  answer  is  referring 
back  to  the  persecution  of  the  previous  incident  (i),  and  makes 
a legal  defence  of  healing  on  the  sabbath.  ( c ) In  the  re- 
sulting division  of  opinion  a difficulty  is  felt : they  know  whence 
Jesus  is,  but  the  Christ  is  not  to  be  so  known.  Jesus  meets 
this  with  the  distinction : they  know  whence  he  is,  but  not  Who 
sent  him:  He  is  known  only  by  the  one  who  is  from  Him. 
( d ) The  division  among  the  people  has  become  an  overt  sepa- 
ration between  those  who  believe,  and  those  who  seek  to  take 
180 


Notes  8«- 


The  Gospel 


Jesus  prisoner.  On  this  last  attempt  is  based  the  next  saying: 
an  enigma  of  the  future  [ascent  to  the  Father]  : Ye  shall  seek 
me,  and  shall  not  find  me.  ( e ) The  next  utterance  is  based 

upon  one  of  the  symbolic  acts  of  the  Feast,  the  pouring  water 
upon  the  altar,  amid  music  and  sacred  dances,  in  memory  of 
the  miraculous  stream  in  the  desert : He  that  believeth  on  me,  as 
the  scripture  hath  said,  out  of  his  belly  shall  flow  rivers  of  living 
water . I understand  the  words,  as  the  scripture  hath  said,  to 
apply  only  to  the  expression  living  water  : the  believer  shall  be 
a rock  out  of  which  shall  flow  the  living  water  of  prophecy 
(compare  Zechariah,  chapter  xiv.  8;  Ezekiel,  xlvii).  The  divi- 
sion of  feeling  becomes  so  acute  as  to  affect  the  very  officers  of 
the  priests  and  Pharisees,  and  even  one  of  their  own  number. 
(/)  Another  utterance  is  founded  on  the  illumination  of  the 
temple  court  during  the  evenings  of  the  Feast:  Jesus  is  the 
light  of  the  world.  The  Pharisees  attempt  to  fasten  upon  him  a 
verbal  contradiction,  in  repelling  which  there  is  fresh  identifi- 
cation with  the  Father.  (g)  The  next  claim  is  once  more 
founded  upon  the  attempt  to  arrest  Jesus:  I go  away,  and  ye 
shall  seek  me,  etc.  There  is  also  another  enigmatic  reference  to 
the  future,  and  the  lifting  up  of  the  Son  of  man.  ( h ) The 

last  division  of  this  prolonged  disputation  is  produced  by  a wave 
of  faith  that  seems  to  sweep  over  the  multitude  before  the 
Master.  Noting  it,  Jesus  addresses  those  who  are  thus  inclining 
to  accept  him : If  ye  abide  in  my  word  ...  the  truth  shall 
make  you  free.  Thereupon  they  [i.e.  the  mixed  multitude,  in- 
cluding believers  and  opponents]  repudiate  the  word  make  free, 
and  claim  freedom  as  Abraham’s  seed.  Jesus  advances  claims 
181 


The  Gospel 


-*8  St . John 


that  exalt  him  above  Abraham;  the  disputation  becomes  more 
and  more  heated  [note  transition  from  They  answered  to  The 
Jews  answered ],  until  the  incident  ends  in  an  attempt  at 
stoning. 

iv.  Here,  as  in  i and  ii,  we  find  a sign  — the  healing  of  a 
man  born  blind,  a division  of  impression  in  those  who  behold, 
leading  in  the  present  case  to  a prolonged  attempt  to  explain 
away  the  facts,  and  the  witness  that  all  this  brings  to  the  claims 
of  Jesus : he  appeals  to  the  healed  man  to  believe  on  him  as  the 
Son  of  God.  At  the  close  the  dividing  line  between  those  who 
accept  and  reject  is  expressed  in  the  paradox : For  judgement 
came  I into  this  world%  that  they  which  see  not  may  see ; and 
that  they  which  see  may  become  blind. 

v.  The  Parable  of  the  Good  Shepherd  is  sometimes  associated 
with  the  previous  incident.  I understand  it  as  a fresh  starting 
point : in  place  of  a sign,  we  here  have  a parable,  and  the  usual 
disputation  and  division  ensuing.  It  supports  this  view  that  the 
only  other  parable  of  this  gospel  is  similarly  the  starting  point 
of  a section  (III.  iii).  There  is  a reference  by  those  who  are  dis- 
puting to  the  incident  of  iv,  just  as  in  iii  there  is  a reference  to 
the  previous  incident  of  i.  It  is  obvious  how  this  section  sup- 
ports the  contention  of  the  whole  gospel : door  is  one  moire 
image  of  mediating  revelation;  again,  the  sheep  hearing  the 
shepherd’s  voice  is  a reiteration  of  the  constant  doctrine  that  the 
truth  is  recognised  by  those  who  are  true.  Here  too  is  the  most 
precise  claim  of  equality  with  the  Father  : I and  my  Father  are 
one  : the  horror  of  the  Jews  at  this  saying  is  met  by  an  appeal  to 
the  language  of  their  own  law. 

182 


Notes  3«- 


The  Gospel 


vi.  A sign  — the  raising  of  one  four  days  dead  — and  the 
witness,  not  only  of  others  to  Jesus,  but  of  his  own  claim:  lam 
the  resurrection  and  the  life . This  incident  accentuates  the 
division  among  the  people,  so  that  priests  and  Pharisees  hold 
councils  of  death.  — Being  high  priest  that  year  he  prophesied , 
etc. : from  this  point  to  the  end  a minor  feature  of  this  gospel  is 
the  indication  of  unconscious  fulfilment  of  prophecy  (in  this 
case,  unconscious  prophecy)  in  the  incidents  narrated. 

vii.  The  purpose  of  this  incident  in  the  scheme  of  the  book 
is  less  the  direct  testimony  of  the  multitude,  and  more  the  fulfil- 
ment by  these  incidents  of  previous  prophecy.  [ Minor  Prophets 
volume,  page  206.]  This  is  a form  of  ‘witness.’  — And  Jesus 
answer eth  them , saying , “ The  hour  is  come , etc.”  I understand 
this  answer  to  be  directed,  not  to  the  incident  of  the  Greeks,  but 
to  the  whole  of  what  has  preceded.  This  wide  acceptance 
marks  the  approach  of  the  hour  of  the  passion.  Similarly,  in 
the  other  gospels,  the  recognition  by  the  disciples  is  immediately 
followed  by  the  foretelling  of  the  crucifixion.  [. Matthew  volume, 
pages  63  and  263.] — It  is  noticeable  that  Jesus,  in  this  case 
surrounded  by  a favouring  multitude,  uses  again  the  enigmatic 
reference  to  the  future,  If  I be  lifted  up : and,  when  asked  to 
explain,  passes  over  the  question,  and  answers  in  general  terms, 
Walk  while  ye  have  the  light.  — But  though  he  had  done  so  many 
signs  before  them>  yet  they  believed  not.  Here  we  have  again 
[see  above,  notes  to  I.  iv,  v]  John’s  comment  upon  the  course 
of  the  narrative : an  appropriate  conclusion  to  the  section  treat- 
ing of  Jesus’s  appeals  to  ‘ the  Jews,’  and  their  acceptance  and 
rejection.  The  next  paragraph,  which  is  the  actual  conclusion, 

183 


The  Gospel 


->8  St.  John 


gives  in  the  words  of  Christ  his  sayings  as  to  acceptance  and 
rejection. 

Ill 

It  might  be  objected  against  the  title  I have  affixed  to  this 
section  (Signs  and  Witness,  etc.)  that  there  are  no  signs  here 
recorded.  But  (i)  though  the  word  is  not  used,  the  Washing 
of  the  Disciples’  Feet  seems  to  be  presented  as  a * sign.’  The 
spirit  of  St.  John’s  writing  is  to  emphasise,  not  the  miraculous 
character,  but  the  spiritual  import  of  what  he  calls  ‘signs’: 
this  washing  of  the  feet,  though  not  miraculous,  is  like  the 
sign  or  emblem  of  the  prophets  — an  action  with  spiritual  sig- 
nificance.— (2)  The  foretelling  of  Judas’s  treachery  is  of  the 
nature  of  a ‘ sign  ’ : like  the  supernatural  knowledge  of  Jesus 
in  the  incident  of  the  woman  of  Samaria. 

It  is  obvious  how  this  section,  which  embodies  the  last  inter- 
course between  Jesus  and  his  disciples,  supports  the  thesis  of  the 
prologue  : the  whole  is  occupied  with  the  relation  of  Jesus  to  the 
Father  and  to  his  disciples.  No  comment  is  necessary  except 
as  to  the  divisions  here  adopted. — i,  ii.  I have  endeavoured 
by  the  paragraphing  to  bring  out  the  vivid  character  of  the 
narrative  at  this  point.  The  solemn  address  to  the  disciples 
in  elucidation  of  the  sign  of  washing  the  feet  seems  to  be 
twice  interrupted  by  the  emotion  of  Jesus  at  the  thought  of  the 
approaching  treachery  of  Judas;  the  second  time  his  emotion 
leads  to  the  saying,  That  thou  doest , do  quickly.  Amid  a sensation 
but  imperfectly  understood  Judas  retires.  With  a sense  of 
relief  there  is  a transition  to  ii.  — iii.  The  words  Arise , let  us 

184 


Notes  8«- 


The  Gospel 


go  hence  clearly  mark  a break.  And  the  parable  of  the  Vine 
makes  a striking  point  of  departure  for  the  following  discourse 
of  which  the  essence  is  the  relationship  of  the  disciples  to  their 
Master  and  to  the  Father,  and  this  to  the  end  of  time.  — 
iv.  This  intercessory  prayer  is  the  final  commending  of  the  dis- 
ciples to  the  Father  as  the  Master  departs  to  his  death. 

IV 

This  portion  of  the  gospel  falls  into  three  divisions  as  viewed 
from  the  standpoint  of  witnessing  to  the  doctrine  of  the  pro- 
logue.— i.  The  main  ‘witness’  of  this  subsection  is  the  witness 
before  Pilate.  When  asked  whether  he  is  King  of  the  Jews 
Jesus  merely  replies  that  his  kingdom  is  not  of  this  world. 
Upon  Pilate  asking  again  whether  he  is  in  any  way  a king,  the 
answer  comes  that  Jesus  is  indeed  a king,  born  that  he  should 
bear  witness  unto  the  truth : everyone  that  is  of  the  truth  heareth 
my  voice . Thus  witness  to  the  truth  is  kingship,  and  Jesus  is 
King  over  those  who  listen.  This  is  more  a soliloquy  than  an 
answer  addressed  to  Pilate:  and  when  the  judge  proceeds  to 
the  question,  What  is  truth  ? there  is  no  answer.  — All  through 
the  incident  Pilate  seems  divided  between  a rude  homage  to  the 
impressiveness  of  his  prisoner,  and  a gross  desire  to  express 
contempt  of  the  Jews;  hence  the  mock  crowning  of  Jesus,  and 
exhibition  of  him  to  the  Jews  crowned  and  scourged:  to  the 
last  this  spirit  is  continued,  as  shown  by  the  inscription  on  the 
cross,  and  the  refusal  to  alter  it. 

ii.  The  Crucifixion  is  here  related  chiefly  with  a view  to  the 

185 


The  Gospel 


St . J ohn 


fulfilment  of  prophecies  which  its  details  convey : this  being  a 
form  of  * witness.*  Hence  the  comment,  He  that  hath  seen  hath 
borne  witness , etc. 

iii.  Similarly  the  Resurrection  is  narrated  in  the  form  of  a 
succession  of i signs.*  And  the  gospel  [proper]  draws  attention 
to  this  at  its  close : Many  other  signs  therefore  did  Jesusy  etc. 
It  proceeds  to  reiterate  how  this  gospel  has  been  written  with  a 
purpose  — that  of  persuading  to  recognition  of  the  claims  of 
Jesus. 

Epilogue 

The  whole  tenor  of  this  part  of  the  narrative  separates  it 
from  the  purpose  of  the  rest.  It  has  another  purpose,  to  explain 
a saying  of  Jesus  that  has  been  misinterpreted  to  mean  that  the 
special  ‘ disciple  whom  Jesus  loved  * should  not  die.  When  this 
explanation  is  complete,  the  narrative  proceeds : And  there  are 
also  many  other  things  [not,  signs ] which  Jesus  did : and  which 
are  too  numerous  to  relate.  The  whole  is  a personal  reminis- 
cence, not  a part  of  the  theological  argument  indicated  by  the 
prologue. 

Page  81,  footnote.  The  words  here  made  a footnote  follow 
the  conclusion  of  the  narrative,  before  the  words  just  quoted 
begin,  And  there  are  also  many  other  things , etc.  The  words 
treated  as  a footnote  are  usually  made  part  of  the  text,  ex- 
cept that  the  clause,  And  we  know  that  his  witness  is  true , is 
considered  an  endorsement  of  the  gospel,  by  the  Elders  of 
Ephesus,  or  others.  But  an  endorsement  is  of  no  value  without 
the  names,  or  other  designation,  of  those  who  endorse.  I un- 
186 


N otes  8«- 


The  Gospel 


derstand  the  whole  footnote  to  be  the  comment  of  some  reader, 
it  matters  not  whom : the  point  being,  not  an  external  endorse- 
ment, but  a recognition  that  the  hero  of  this  last-related  in- 
cident, and  consequently  the  * disciple  whom  Jesus  loved,’  is  the 
same  as  the  author  of  the  gospel : hence  we  may  be  sure,  adds 
the  anonymous  commentator,  that  his  testimony  is  to  be  relied 


The  Epistles 


-*8  St.  John 


THE  EPISTLES 

The  Wisdom  [First  Epistle]  of  St.  John 

That  which  is  traditionally  known  as  The  First  Epistle  of  St. 
John  is  entirely  lacking  in  all  epistolary  form.  Nor  have  the 
contents  any  resemblance  to  the  epistle.  Probably  the  recurrence 
of  such  formulae  as  brethren , little  children , beloved , has  led  to  this 
document  being  classified  with  the  literature  of  address.  But 
such  formulae  are  merely  the  Christian  counterpart  of  the  my  son , 
or  my  sonsf  that  runs  through  O.T.  wisdom.  The  continuity  of 
thought  traced  by  many  commentators  through  this  work  I find 
myself  wholly  unable  to  follow.  I have  classified  this  4 epistle/ 
like  the  General  Epistle  of  St.  James , under  the  head  of 
Christian  Wisdom.  It  has  the  character  of  meditative  address 
which  belongs  to  O.T.  wisdom,  of  course  with  the  substitution 
of  Christian  for  Hebrew  thought.  There  is  also  the  form  of 
brief  independent  fragments,  which  belongs  to  wisdom  liter- 
ature; this  form  not  only  characterises  a large  section  of  the 
O.T.,  but  I have  shown  its  recurrence  in  the  discourses  of 
Christ  [. Matthew  volume,  pages  xiv,  18,  248],  and  in  the  pro- 
logue of  St.  John’s  gospel  [see  notes  above] ; while  the  whole 
of  St.  James  is  of  this  type.  Of  the  various  forms  in  this  frag- 
mentary wisdom  literature  the  sections  of  St.  John’s  writing 
resemble  less  the  maxim  than  the  essay. 

It  may  be  remarked  that  the  sections  of  this  Wisdom  of  St. 
John  occasionally  show  a tendency  to  connect  themselves  thus : 
188 


Notes  8*- 


The  Epistles 


that  the  final  thought  of  one  essay  is  the  opening  thought  of 
the  next.  [See  on  Nos.  i,  viii,~\  This  is  a characteristic  of  The 
Wisdom  of  Solomon  [page  xxv  of  that  volume]. 

i.  This  brief  Saying  on  the  topic  of  God  as  Light,  ends  with 
the  phrase  cleanseth  fro7n  sin , which  is  the  topic  of  ii. 

iv.  This  illustrates  the  Paradox  of  wisdom  literature : so  in 
St.  James.  [ Matthew  volume,  page  203,  etc.]  It  is  the  paradox 
of  the  Law  of  Love : this  is  old,  for  Jesus  sums  up  the  whole 
Law  and  Prophets  in  the  two  commandments  of  love;  it  is 
new,  A new  commandment  give  I unto  you  that  ye  love  one 
another . This  newness  (St.  John  continues)  is  true,  because 
the  night  [of  the  Law]  is  passing  away,  and  the  true  light 
already  shineth  for  the  Christians  he  addresses;  but  if  any  fail 
to  love,  he  is  outside  this  light. 

vii.  And  ye  have  an  anointing  from  the  Holy  One  . . . the 
anointing  which  ye  received  of  him.  The  point  of  these  expres- 
sions is  somewhat  obscured  in  the  translation;  anointing  (or 
chrisma)  is  of  the  same  root  as  Christy  and  accordingly  of  anti - 
christy  the  topic  of  this  Saying. 

viii.  Everyone  that  doeth  sin  doeth  also  lawlessness.  The 
connection  of  these  words  with  the  rest  of  the  Saying  seems  to 
be  this.  Sin  is  the  usual  Christian  term  for  what  the  word  im- 
plies; lawlessness  is  a word  that  would  appeal  to  those  leaning 
to  the  old  dispensation.  St.  John  identifies  the  two  as  a mode 
of  emphasising  the  point  of  the  whole  Saying,  that  doing  right- 
eousness is  the  sole  criterion  of  sonship:  those  who  do  evil 
have  no  hope  from  law  or  gospel. — This  Saying  ends  with  the 
‘love  of  the  brethren,*  which  is  the  topic  of  the  next. 

189 


The  Epistles 


-*8  St . J ohn 


Epilogue.  The  structure  of  this  Epilogue  is  obvious : three 
confessions  are  made  of  fundamental  points  of  faith;  such  faith 
presents  the  true  God,  all  else  deceives  with  idols > false  sem- 
blances of  Deity. 


190 


Notes  8«- 


Revelation 


THE  REVELATION 

The  Revelation  of  St.  John  is  in  literary  form  a * rhapsody,* 
to  use  the  term  applied  in  these  works  to  the  distinctive  con- 
tribution of  Hebrew  literature,  a new  literary  form  made  by  the 
fusion  of  all  other  literary  forms  in  one.  [. Isaiah  volume,  pages 
vii-xii.]  The  proper  preparation  for  appreciating  it  is  to  study 
other  rhapsodies  of  Old  Testament  prophecy,  more  especially 
the  Rhapsody  of  Zion  Redeemed  \_Isaiah  volume],  the  rhapsodies 
of  Joel  and  Amos,  and  the  Vision  Rhapsody  of  Zechariah  [ Minor 
Prophets  volume].  One  point  of  literary  distinctiveness  may  be 
remarked : in  the  Hebrew  rhapsody,  while  all  literary  forms  are 
fused  together,  it  is  usually  the  dramatic  form  that  is  most  prom- 
inent : in  St.  John’s  Revelation  the  prevailing  impression  is  that 
of  epic  succession  of  incidents,  as  narrated  by  the  seer. 

A modern  reader,  accustomed  to  such  poetry  as  Dante’s 
Paradiso , must  always  remember  in  approaching  such  a work 
as  this  that  Hebrew  literature  rests  upon  the  symbol  rather  than 
the  image.  [For  a comparison  see  Idylls  volume,  pages  xx- 
xxiv.]  Dante’s  imaginative  forms  may  be  symbolic,  but  they 
will  never  cease  to  have  the  characteristic  of  imagery  that  they 
can  fit  into  pictures.  Hebrew  symbolism  is  again  and  again  in- 
compatible with  the  pictorial : it  is  enough  to  instance  the  lead- 
ing symbol  of  this  vision  — the  Lamb,  which,  in  the  various  pre- 
sentations, could  enter  into  no  pictorial  imagination.  Still,  on  the 
shadowy  background  of  dream  movement  (the  natural  basis  of  a 
‘vision’),  the  successive  scenes  of  St.  John’s  Revelation  do  ap- 
peal to  the  imagination  as  a sequence  of  dim  but  majestic  pictures. 

191 


Revelation 


-*8  St . John 


In  interpreting  symbolism,  as  with  all  the  higher  forms  of 
allegory,  the  first  critical  requirement  is  restraint.  Even  with 
such  a poet  as  Spenser  it  is  only  rude  exegesis  which  identifies 
a particular  personage  with  a definite  idea : in  the  more  mystic 
symbolism  of  the  present  poem  it  is  a violation  of  true  literary 
touch  to  seek  a meaning  for  every  detail  of  a complex  presenta- 
tion. Interpretation  must  stop  short  at  general  suggestion.  In 
handling  mystic  numbers  our  poet  will  speak  of  thousands  upon 
thousands  to  convey  unlimited  hosts,  of  forty  and  two  weeks , or  a 
thousand  two  hundred  and  threescore  dayst  multiples  of  the  mystic 
number  seven,  to  mark  a shorter  or  longer  period  which  he  would 
emphasise  as  limited  and  destined  to  come  to  an  end.  But  to  seek 
a significance  in  the  actual  figures  is  gratuitous  and  risky  exegesis. 

The  most  important  thing  in  connection  with  the  symbolism 
of  St.  John  is  a point  of  literary  effect,  which  further  seems  in 
the  poem  itself  to  be  indicated  as  extending  beyond  poetic  form 
into  the  underlying  spiritual  interpretation.  This  is  that  the 
symbolism  of  Revelation  is  the  symbolism  of  Old  Testament 
prophecy  revived;  the  symbolic  ideas  being  not  merely  revived, 
but  at  the  same  time  varied,  massed  together,  and  intensified. 
Indeed,  very  little  of  St.  John’s  imaginative  forms  are  drawn 
from  any  other  source.  Considered  from  the  literary  side  this 
is  the  device  of  * echoing,’  which  distinguishes  all  ‘ classical  ’ 
poetry,  — the  special  line  of  poetic  succession  in  which  each 
poet  makes  new  creations  out  of  detailed  reminiscences  of  the 
poetry  of  the  past.  But  in  the  present  case  this  is  much  more 
than  a literary  device.  The  testimony  of  Jesus  is  the  spirit  of 
prophecy:  one  of  the  leading  thoughts  of  St.  John’s  work  is 
19a 


Notes 


Revelation 


that  the  mysteries  of  the  old  dispensation  find  their  solution  and 
fulfilment  in  the  new : similarly,  the  forms  of  ancient  prophecy 
combine  to  make  the  symbolic  setting  of  the  supreme  revelation. 

This  revelation  is  a Vision,  falling  into  seven  * visions,’  as  in 
the  case  of  Zion  Redeemed , or  Zechariah’s  Revelation;  the  seven 
parts  are  however  continuous,  one  developed  out  of  the  other, 
with  no  break  : the  distinction  is  one  of  analysis.  It  is  most 
important  for  the  interpreter  to  divest  his  mind  of  all  idea  of 
succession  in  time.  As  with  Isaiahan  rhapsodies  [compare 
pages  x,  237  of  that  volume],  the  relation  of  these  seven  parts 
is  not  that  of  temporal  succession;  each  is  complete  in  itself, 
and  a complete  presentation  of  the  whole  from  one  side.  The 
connection  of  the  seven  is  logical. 


The  Sealed  Book  and  the 
Lamb 


VII.  The  Lamb’s  Bride 
and  the  New 
Jerusalem 

VI.  The  Word  of  God 
and  the  Thrones 
of  Judgment 
V.  The  Seven  Golden 
Bowls:  Judgment 
Consummated, 
and  the  Mystery 
of  Babylon 

IV.  Salvation  : The  kingdom  of 
the  world  becoming  the 
kingdom  of  Christ 
193 


II.  The  Powers  of  Judgment 

[or  Judgment  Potential] 

III.  The  Seven  Trumpets: 
Judgment  Imperfect, 
and  the  Mystery  of 
Prophecy 


o 


Revelation 


St.  John 


By  a structure  exactly  analogous  to  that  of  Joel’s  rhapsody,* 
and  in  a less  marked  degree  to  that  of  Zion  Redeemed , the 
fourth  or  central  section  is  the  foundation  of  all  the  others, 
the  first  three  working  towards  it,  the  last  three  founded  upon 
it.  As  always,  literary  form  is  here  pointing  to  the  deepest 
spiritual  interpretation.  The  above  scheme  of  structure  also 
suggests  at  a glance  correspondence  of  parts : III  exactly  cor- 
responds to  V,  as  imperfect  and  perfect  on  either  side  of  the 
dominating  central  section;  similarly  II  and  VI  are  analogous; 
also  I and  VII,  the  former  before  the  movement  commences, 
the  latter  after  the  movement  of  judgment  is  closed.  There  are 
in  addition  a prologue  and  epilogue : the  former  the  Words  to 
the  Seven  Churches;  the  latter,  Seven  Last  Words. 

On  page  195  I give  a more  detailed  scheme  of  structure,  in 
which  more  minute  symmetry  may  be  traced  between  the  work- 
ing out  of  the  seven  ‘ visions  ’ or  sections.  This  suggests  to  the 
eye  how  I and  VII  are  separate  from  the  rest;  how  the  other 
five  have  sevenfold  subdivision;  how  in  all  of  them  there  is  a 
marked  break  between  the  first  four  and  the  last  three  of  each. 
Again,  it  will  appear  how  IV  takes  an  independent  course;  on 
either  side  of  it  III  is  closely  parallel  with  V,  and  II  with  VI. 
The  conspectus  also  brings  out  some  other  points : the  cries  of 
woe  which  emphasise  the  succession  of  phases;  and  parentheses , 
in  which  the  seer  himself  meditates,  or  is  addressed  by  the  per- 
sonages of  the  vision. 


See  my  Literary  Study  of  the  Bible , page  370. 
I94 


STRUCTURE  OF  THE  REVELATION 


P 


£ « All  things  new  New  Jerusalem 


Water  and  Tree 
of  Life 


5 Stages  of  Judg- 
ment 

h - ra  > 


H S 


° £ 

E £ 

£ 'o 
<u  c 

^ e 
• - a 


S 

cj3 

► ’S 


Judgment  above 


;a  5 « 

n « cj 
O K W 


PQ  ^ 
« ^ 
H k 
.>  £ 


Judgment  from  w 
above 


H •& 


S3  -c 

2 rt 
bO  « 


:s  :s  > 


2 .E:  w £ 


o 


> w 


.2  > 
re  ^ 


« * 


V G 
<*  00 


« :s 


a 

> •§ 
<x: 


. « 5 w 


00 


-c  00 


r1-  00 

H *T3 


* 

3J  ( l U 


g •§ 

> o s g 

V H k5  J 


Four  Powers  of 
Judgment 


00  v « 

1 I 

I-  G *2 

s:* 

"ii 


■S  3-2  £ &"B 

2 S JJ  S ^ 
« G co  g*  H $> 
o > « i — i o o w o 


6 f 

oo  ;3 


* -2 
._  re 

f £ 


o > 

a £ 

jy  ,o 


«-•  The  Throne  The  Sealed  Book  The  Lamb 

195 


Revelation 


-*8  St.  John 


Prologue 

The  sevenfold  prologue  is  partly  involved  in  the  vision  of  the 
Revelation,  in  the  main  outside  it.  Heaven  is  not  said  to  open, 
but  a phase  of  the  Divine  glory  is  visible,  and  charges  are  ad- 
dressed to  each  of  the  Seven  Churches  of  Asia.  The  literary 
form  of  this  prologue  is  an  echo  of  the  opening  section  of  the 
rhapsody  of  Amos  [see  page  94  of  that  volume],  in  which 
Israel  and  Judah  are  presented  as  among  the  Seven  Doomed 
Nations : particular  addresses  of  doom  are  made  to  each  of  the 
seven  peoples,  these  being  bound  together  by  recurrent  (though 
varied  in  detail)  formula  of  doom.  So  in  the  present  case  the 
charges  to  the  particular  churches  are  independent;  but  these 
are  enclosed  between  recurrent  formulae  at  opening  and  close 
of  each,  the  formula  varied  in  details  for  each  church.  The 
opening  formula  describes  the  Divine  speaker,  the  close  is  made 
up  of  promises  and  a cry  of  emphasis.  The  symbolism  of  these 
formulae  is  largely,  but  not  entirely,  anticipation  of  the  sym- 
bolism of  the  coming  Revelation.  The  symbolism  of  the  Divine 
manifestation  is  here  chiefly  from  Daniel  [page  29  of  that 
volume]. 

I 

The  Sealed  Book  and  the  Lamb 

The  opening  phase  of  the  vision  is  a starting  point,  before 
the  movement  of  judgment  commences.  It  takes  to  the  imagi- 
nation the  form  of  three  symbolic  pictures  passing  one  into  the 
other  like  dissolving  views.  First,  Deity  supreme  is  manifested, 
196 


Notes  8*- 


Revelation 


surrounded  with  all  splendour,  while  all  grades  of  authority  and 
all  forms  of  life  move  in  a ceaseless  round  of  adoration.  Then 
a book  sealed  with  seven  seals  becomes  visible  in  the  hand  of 
enthroned  Deity : a sense  of  oppression  being  felt  that  none  can 
unseal  the  Book  of  Mystery,  a comforting  promise  declares  that 
the  Lion  of  Judah  shall  unseal  it.  As  in  the  third  picture  we 
look  for  this  Lion  there  appears  in  its  place  a Lamb  standing 
as  though  it  had  been  slain.  As  the  Lamb  takes  the  Book  the 
universal  adoration  is  transferred  to  this  Lamb;  and  there  is  a 
significant  addition  to  the  sources  of  adoration  in  the  golden 
bowls  full  of  incense,  symbolising  the  prayers  of  the  saints. 


The  throne,  and  sur- 
rounding radiancy  — 
the  living  creatures 
Twenty-four  elders 


Seven  Spirits  before  the 
throne  . . . [of  the 


Ezekiel’s  Vision  (pages  9-12).* 


From  same  idea  as  ‘Ancient  of 
days’  (Daniel  v ii.  13)  :♦  compare 
etymological  meaning  of  such 
words  as  senate , presbyter : age 
symbolises  authority,  the  compa- 
rative degree  may  suggest  subor- 
dinate or  graded  authority  [Mil- 
ton’s Thrones , Virtues , Domina- 
tions, Princedoms,  Powers'], 
Zechariahls  vision  (iv.  10)  : emana- 
tions from  Deity. 


* Where  a reference  involves  a particular  clause  I give  the  Biblical  chap* 
ter  and  verses:  otherwise,  the  pages  of  the  volumes  in  this  series. 


19  7 


Revelation 


-*9  St.  John 


Lamb]  sent  forth  into 
all  the  earth 
Glassy  sea  like  unto 
crystal 


Book  sealed  with  seven 
seals 

Lion  of  the  tribe  of  Judah 
Root  of  David 
The  Lamb  ...  as  though 
it  had  been  slain 


Incense,  the  prayers  of 
the  saints 

The  number  . . . ten 
thousand  times  ten 
thousand,  etc. 


Regular  conception  of  * waters 
above  the  firmament’ : perhaps 
suggestive  of  vast  sea  of  life. 
[Compare  below,  V.  vii : waters 
on  which  the  harlot  is  seated  are 
peoples  and  multitudes  and  nations 
and  tongues.  Hence  the  flushing 
of  the  glassy  sea  with  victory  in 
IV.  vii.] 

Intensified  from  Daniel’s  sealed 
book  of  prophecy  (xii.  4);  com- 
pare Isaiah  xxix.  II,  Ezekiel  ii.  9. 

From  the  Blessing  of  Jacob. 

Regularly  in  Isaiah. 

Imagery  of  Zion  Redeemed  (IV), 
and  John  the  Baptist  ( St . John 
i.  29),  considered  as  last  and  su- 
preme of  prophets. 

Psalm  cxli.  2. 

Similar  use  of  thousand  in  Daniel 
vii.  10,  Psal?n  lxviii.  17:  also 
compare,  Saul  has  slain  his  thou - 
sands  and  David  his  ten  thou- 
sands. 

198 


Notes  8*- 


Revelation 


II 

The  Powers  of  Judgment 

As  the  seven  seals  begin  to  be  opened  there  is  a commence- 
ment of  movement  in  this  rhapsody  of  judgment.  But  in  this 
second  section  the  judgment  is  only  potential,  not  reaching  the 
point  of  actual  operation.  Four  symbolic  Powers  of  Judgment 
successively  appear  : authority  is  granted  them,  but  they  are  not 
here  described  as  exercising  the  authority.  With  the  opening 
of  the  fifth  seal,  souls  slain  are  visible  beneath  the  altar,  crying 
for  judgment : individually  they  are  granted  the  white  raiment 
of  deliverance,  but  as  a whole  they  are  bidden  to  wait  for  their 
brethren.  With  the  sixth  seal  there  is  a warning  of  prophetic 
horrors,  up  to  the  point  of  a breaking  of  the  Day  of  Wrath. 
But  at  this  point  judgment  is  restrained;  and  the  main  signifi- 
cance of  the  section  is  unveiled : it  is  the  Unsealing  of  the 
Book  and  the  Sealing  of  the  Saints.  From  the  tribes  of  Israel 
are  sealed  numbers  indicated  by  union  of  the  mystic  numbers 
twelve  and  thousand.  Then,  for  a climax,  a picture  of  a multi - 
tude  which  no  man  could  number , out  of  all  nations  and  kin- 
dreds; these  are  linked  with  the  adoration  of  heaven,  the 
Salvation  cry  of  IV,  and  the  imagery  consecrated  by  Zion  Re- 
deemed to  the  return  of  the  exiles  to  their  home.  At  last  the 
seventh  seal  can  be  opened : but  there  follows  only  a silent 
expectancy  pointing  forward  to  the  visions  to  follow.  [Note: 
II  is  the  completing  of  I,  III  of  II,  IV  of  III;  each  section 
presents  the  whole  mystery,  though  in  different  phases.] 

199 


Revelation 


->S  St.  John 


The  tour  horses  and  their 
riders 


v.  The  cry,  How  long? 

The  horrors  of  the  Sixth 
Seal 


The  restraining  of  judg- 
ment until  the  saints 
are  sealed 

Washed  . . . robes  . . . 
white  in  the  blood  of 
the  Lamb 


A combination  of  Zechariah’s 
horses  [spirits  of  ministration : 
page  1 88  of  that  volume]  with 
the  colours  made  significant  — 
and  Jeremiah’s  four  forms  of 
Judgment  (page  64),  Death, 
Sword,  Famine,  Captivity.  — Eze- 
kiel’s Mimic  Siege,  and  insistence 
on  eating  bread  by  weighty  etc. 
(page  18),  helps  to  interpret  the 
third  horseman. 

The  opening  of  Zechariah’s  Vision 
(page  188). 

A massing  together  of  prophetic 
symbols  of  judgment:  compare 
Joel  (pages  81,  82,  85,  88); 
Isaiah  (pages  II,  109);  Nahum 
(page  153);  Hosea  (chapter 
x.  8). 

Exact  echo  of  Ezekiel’s  Vision  of 
Polluted  Jerusalem  (page  29). 

A combination  of  Isaiah’s  though 
. . . sins  . . . scarlet . . . white  as 
snow  with  Zechariah’s  Vision 
(page  191),  where  Joshua’s  filthy 
garments  are  changed  for  rich 
apparel  in  token  of  acquittal. 


200 


Notes  8«~ 


Revelation 


Imagery  from  Zion  Redeemed  (page 
160). 

So  Zechariah’s  Vision  (page  191)  : 
Be  silent , all  fleshy  before  the 
Lord;  for  he  is  waked  up  out  of 
his  holy  habitation . Also  an  echo 
of  Exodus y chapter  xiv.  1 3. 

Ill 

The  Seven  Trumpets 

Judgment  Imperfect  and  the  Mystery  of  Prophecy 

At  last  judgment  may  begin,  or  rather,  pass  from  the  poten- 
tial to  the  actual.  With  the  sounding  of  the  first  four  trumpets 
we  have  judgment  descending  from  above ; with  the  fifth,  judg- 
ment ascends  out  of  the  pit;  with  the  sixth  it  passes  from 
Euphrates  [regarded  as  centre  of  the  earth]  along  the  four 
winds  [the  suggestion  of  four  angels'].  But  with  all  this  sym- 
bolic judgment  are  associated  expressions  of  imperfection : the 
first  four  dooms  are  to  injure  the  third  part  of  nature,  the  fifth 
is  enjoined  not  to  kill  but  torment,  the  sixth  is  to  kill  but  only 
the  third  part  of  men.  [Contrast  the  corresponding  sections 
of  V.]  Before  the  final  trumpet  sounds,  a strong  angelf  with 
enhanced  accompaniments  of  radiancy,  makes  proclamation 
with  a great  voict ?,  while  the  seven  thunders  utter  their  voices : 
but  the  seer  is  to  seal  up  what  is  thus  uttered,  and  we  only 
201 


They  shall  hunger  no 
morey  etc. 

Silence,  at  the  opening 
of  the  Seventh  Seal 


Revelation 


-*8  St.  John 


hear  that  when  the  seventh  angel  has  sounded,  then  is  finished 
the  mystery  of  God \ according  to  the  good  tidings  which  he  de- 
clared to  his  servants  the  prophets . What  is  sealed  up  [to 
the  prophets  themselves]  is  made  known  to  us,  as  the  seer 
is  directed  to  eat  up  the  sealed  book.  We  soon  perceive  how 
this  whole  section  is  concerned  with  the  Mystery,  or  Gospel 
[ good  tidings ] of  Prophecy.  Supreme  symbols  of  the  old  dis- 
pensation, echoes  of  prophetic  story,  make  clear  in  what  follows 
the  conception  of  the  prophets  of  the  old  dispensation  exercis- 
ing their  warfare  for  God,  with  miracle  and  amidst  persecu- 
tion; when  at  last  the  symbolic  prophets  lie  dead  in  the  street 
of  the  great  city  . . . where  also  their  Lord  was  crucified 
[compare,  Jerusalem , thou  that  killest  the  prophets ],  after  a 
time  the  breath  of  life  from  God  entered  into  them  [compare 
Ezekiel’s  Vision  of  the  Valley  of  Dry  Bones];  they  go  up  to 
heaven  in  the  cloud  [like  Elijah  in  the  fire],  while  doom  falls 
upon  the  city.  When  the  seventh  trumpet,  which  is  to  unseal 
the  mystery,  sounds,  voices  proclaim  that  which  is  the  subject 
of  the  next  vision : the  kingdom  of  the  world  becoming  the 
kingdom  of  Christ.  Thus  the  Mystery  of  Prophecy  is  unsealed 
in  Christ. 

The  Seven  Trumpets  Fundamentally  on  Joshuay  chapter 

vi;  connected  by  Joel  (page  80) 
with  the  day  of  doom. 

Fire  of  the  altar  cast  on  An  echo  of  Ezekiel  (page  31). 
earth  as  commence- 
ment of  judgment 


202 


Notes  8«- 


Revelation 


The  first  three  soundings 


The  fourth  sounding  and 
diminishing  of  sunlight 


The  star  fallen  from 
heaven 

Smoke  . . . locusts  . . . 
like  unto  horses 


The  horsemen  of  the 
sixth  seal  . . . with 
heads  of  lions 
The  book  eaten  up,  sweet 
in  the  mouth,  bitter  in 
the  belly 


Echoes  of  the  plagues  of  Egypt. 
For  the  mountain  burning  with 
fire  compare  Jeremiah’s  Doom 
of  Babylon  (page  206).  Worm- 
wood in  this  sense  is  a favourite 
symbol  of  Jeremiah  (ix.  15;  xxiii. 

I5): 

This  is  not  so  much  the  stock  pro- 
phetic symbol  of  darkened  sun 
(e.g.  Amos , page  1 1 1 ; Joel , pages 
85,  88)  as  the  reversal  of  Isaiah’s 
conception  (xxx.  26)  of  light  of 
sun  as  sevenfold,  etc. 

Echo  of  Isaiah’s  Lucifer  (xiv.  12). 

For  smoke  in  connection  with  doom 
compare  smohe  out  of  the  north 
(. Isaiah  xiv.  31).  The  idealisa- 
tion of  locusts  into  an  army  of 
destruction  is  the  great  symbol 
running  through  Joel  (pages  81, 

84). 

Perhaps  an  echo  of  the  mystic 
army  of  Isaiah  (page  19). 

An  exact  echo  of  Ezekiel  (page  13). 


203 


Revelation 


-*8  St.  John 


From  Zechariah  (page  190).  Com- 
pare Ezekiel  (page  153). 

A leading  point  in  Zechariah’s 
Vision  (pages  192-4)  : there  in- 
terpreted probably  of  union  of 
priesthood  and  princedom  in  the 
restored  community:  here  in  a 
general  way  suggestive  of  the 
whole  [spiritual]  authority  of  the 
old  or  prophetic  dispensation. 

IV 

Salvation 

The  Kingdom  of  the  World  becoming  the  Kingdom 
of  Christ 

We  thus  reach  the  central,  which  is  also  the  foundation, 
section  of  the  whole  rhapsody:  others  deal  with  judgment, 
this  will  be  found  at  the  end  identified  with  the  idea  of  Salva- 
tion. It  has  already  been  proclaimed  as  the  kingdom  of  the 
world  becoming  the  kingdom  of  Christ. 

For  introduction,  there  is  the  momentary  unveiling  of  the 
Ark  of  the  Covenant;  a foundation  symbol  of  God,  not  as  the 
creator  of  the  whole  universe,  but  as  the  divine  ruler  of  a 
chosen  people.  The  whole  conflict  of  this  divine  rule  with  its 
foes  is  to  be  suggested;  not  (it  must  be  carefully  remembered) 
in  historical  stages,  but  in  symbolical  phases. 

204 


The  measuring  reed 

The  two  olive  trees  and 
two  candlesticks 


Notes  9*- 


Revelation 


i.  The  conflict  is  displayed  in  its  ultimate  origin : the  Seed 
of  the  Woman  against  the  Serpent.  Yet  this  manifestation  has 
completeness : the  child  is  caught  up  to  heaven,  the  woman  has 
her  assigned  place  in  the  wilderness  for  a term  that  will  end. 


The  sign  of  the  woman 
with  child 


Another  sign  in  heaven 
. . . a great  red  dragon 
. . . his  tail  draweth  the 
third  part  of  the  stars 
of  heaven  and  did  cast 
them  to  the  earth 


Isaiah’s  sign  of  the  virgin  [or 
woman]  with  child  . . . bringing 
forth  Immanuel.  Though  in  its 
place  an  historic  symbol  (pages 
223-8  of  Isaiah  volume),  this  has 
been  spiritualised  as  a prophetic 
sign  of  Christ  by  Matthew  (chap- 
ter i.  23).  — The  child  thus  born 
is  identified  with  the  Messiah  of 
Psalm  ii : who  is  to  rule  all  the 
nations  with  a rod  of  iron . 

Here  we  find  some  primitive  nature 
symbolism,  which  however  has 
been  closely  interwoven  with  the 
imaginative  conceptions  of  O.T. 
prophecy.  [Compare  such  pas- 
sages as  Job’s  curse  (page  16) 
and  Isaiah’s  reference  to  Levia- 
than (page  88),  Ezekiel’s  dragon 
of  the  sea  applied  to  Egypt  (pages 
120,  196),  and  note  in  Job  vol- 
ume, page  1 5 1.]  Primitive  im- 
agination conceived  of  a dragon 
305 


/ 


Revelation  -*8  St.  John 

in  the  heavens  associated  with 
the  phenomena  of  eclipses;  also 
of  the  sea  as  a serpent  or  dragon 
winding  about,  and  at  times  in- 
vading, the  earth.  This  symbol- 
ism is  here  utilised  for  the  leader 
of  the  fallen  Angels  [or  stars : 
compare  Isaiah  xiv.  12].  The 
dragon  is  also  identified  with  the 
Serpent  of  Genesis . 

ii.  The  conflict  now  appears  as  the  War  in  Heaven,  between 
Michael  and  his  angels  and  the  dragon.  This  also  embodies 
the  whole  conflict,  by  reference  to  the  woe  for  the  earth  after 
the  dragon  and  his  angels  have  been  cast  down  to  the  earth. 
[Compare  the  spirit  of  such  passages  as  Ephesians  \ i.  12.]  The 
victory  is  because  of  the  blood  of  the  Lamb. 

iii.  We  now  have  temptation  on  earth,  or  relentless  war 
between  the  dragon  cast  down  and  the  woman  and  the  rest  of 
her  seed : yet  a conflict  limited  in  duration  by  symbolic  expres- 
sions of  time. 

The  serpent  casting  out  Here  there  is  again  utilisation  of 

water  . . . the  earth  primitive  imagination : the  primi- 
helping  the  woman  tive  warfare  between  the  ocean- 

serpent  and  the  earth  made 
symbolic  of  the  spiritual  warfare. 


206 


Notes  S**- 


Revelation 


iv.  The  conflict  now  is  presented  as  a conflict  with  world 
forces,  symbolised  as  brute  force,  or  power  of  a monstrous 
beast,  set  on  however  by  the  dragon. 


The  beast  coming  up  out 
of  the  sea,  etc. 


One  of  his  heads  . . . 
smitten  unto  death  . . . 
his  death-stroke  healed 
And  the  dragon  gave  him 
authority  . . . and  there 
was  given  to  him  au- 
thority over  every  tribe 
and  people  and  tongue 
and  nation 


This  is  of  course  an  echo  from 
Daniel’s  visions  (page  28  and 
following  pages),  but  general- 
ised : Daniel’s  visions  suggest  suc- 
cessive world  powers,  the  terms 
of  the  present  vision  [ horns , dia- 
dems, names  of  blasphemy~\  are 
those  of  world  powers  in  general. 

Probably  an  echo  of  the  words  to 
Eve:  It  shall  bruise  thy  head, 
and  thou  shalt  bruise  his  heel . 

Perhaps  an  echo  of  the  devil’s 
temptation  (Luke)  : shewed  him 
all  the  kingdoms  of  the  world  . . . 
to  thee  will  I give  all  this  author- 
ity . . . for  it  hath  been  delivered 
unto  me ; and  to  whomsoever  I 
will,  I give  it. 


[Between  iv  and  v is  the  first  of  the  parenthetic  passages : 
as  it  were,  the  seer,  absorbed  in  the  interest  of  the  symbolised 
conflict,  encourages  himself.  Herein  consists  the  patience  of 
the  saints,  they  know  their  captors  must  at  last  be  made  cap- 
tive.] 


207 


Revelation 


-*8  St . John 


V.  Another  phase  of  the  conflict  is  darkly  shadowed : per- 
haps we  may  interpret,  not  world  force,  but  world  worship. 
The  symbol  is  another  beast,  uniting  the  marks  of  the  lamb 
[supreme  symbol  of  the  whole  rhapsody]  and  the  dragon : 
working  miracles  he  causes  all  to  worship  the  first  beast,  whose 
authority  he  exercises,  establishing  a badge  lack  of  which  ex- 
cludes from  all  human  intercourse.  It  is  no  longer  external 
brute  force,  but  worldly  force  organised  as  a false  religion. 

Another  beast,  etc.  The  chief  key  to  this  dark  sym- 

bolism is  found  in  VI.  iii;  where 
we  find  vanquished  together  the 
beast . . . and  with  him  the  false 
prophet  that  wrought  the  signs  in 
his  sight , wherewith  he  deceived 
them  that  had  received  the  mark  of 
the  beast,  and  them  that  worshipped 
his  image . This  false  prophet 
is  thus  clearly  identified  with 
the  second  beast  of  this  section : 
especially  in  view  of  the  original 
meaning  of  the  word  prophet , one 
who  interprets,  or  acts  for  an- 
other (compare  Exodus  vii.  i), 
and  universal  usage  of  the  Greek 
word  prophet . This  assists  the 
interpretation  given  above,  as 
world  religion  and  superstition 
208 


Notes  9«- 


Revelation 


in  contradistinction  to  world 
force. 

The  number  of  the  beast  The  opening  phrase,  Here  is  wis- 
dom, suggests  a secondary  appli- 
cation of  the  universal  symbol, 
and  one  that  is  absent  from  the 
general  significance.  It  there- 
fore does  not  affect  the  literary 
interpretation,  and  is  probably  a 
temporary  allusion  of  which  the 
point  is  now  lost. 

yi.  At  last  the  conflict  of  Church  and  World  is  presented 
from  the  other  side;  we  have  the  Followers  of  the  Lamb 
arrayed  for  conflict,  with  attendant  symbolism  of  harping  and 
song  that  none  can  learn  but  themselves,  and  the  name  of  the 
Father  [in  place  of  the  mark  of  the  beast]. 

They  are  virgins  The  whole  context  suggests  that 

virginity  is  here  used  as  a sym- 
bol: sanctification;  they  are  set 
apart  for  the  conflict.  It  is  only 
a plural  modification  of  the  final 
symbol  of  the  Lamb’s  Bride. 

[A  triple  cry  prepares  for  the  grand  climax  of  vii : the  first 
proclaims  the  hour  of  judgment  as  come;  the  second  points 
forward  to  the  subject  of  VI;  the  third  denounces  doom  on  the 
worshippers  of  the  beast.] 

P 


209 


Revelation 


~*8  St.  John 


[Once  more  the  seer,  parenthetically,  sympathises  with  the 
conflict,  recording  the  voice  that  proclaims  the  near  salvation : 
From  henceforth  . . . Blessed , etc.] 

vii.  The  issue  of  the  conflict : one  sitting  on  the  cloud  like 
unto  a son  of  man  [compare  opening  of  prologue : Behold  he 
cometh  with  the  clouds']  : who  reaps  the  ripe  harvest  of  the 
earth : those  that  come  victorious  from  the  beast  sing  the  Song 
of  Moses  . . . and  ...  of  the  Lamb.  Thus  the  initial  salvation  of 
God’s  people  from  their  Egyptian  foes  and  the  consummation  of 
salvation  emphasise  the  unity  of  this  whole  section. 


The  sickles  . . . vintage 
. . . winepress 


Another  sign  . . . seven 
angels  having  seven 
plagues 


Once  more  an  example  of  the  mass- 
ing of  symbolism.  The  sickles 
are  an  echo  from  the  final  con- 
flict in  Joel’s  rhapsody  (page  87)  : 
note  that  there  also  is  the  com- 
bination of  harvest  and  wine- 
press— the  treading  the  wine - 
press  is  a symbol  from  the  great 
Vision  of  Judgment  in  Zion  Re- 
deemed (page  200)  — the  final 
detail,  even  unto  the  bridles  of  the 
horses , is  echoed  from  Isaiah’s 
Assyrian  flood  (page  29). 

Merely  a link  between  this  section 
and  the  next  as  frequently  in  this 
rhapsody. 


210 


Notes  9** 


Revelation 


V 


The  Seven  Golden  Bowls 


Judgment  consummated  and  the  Mystery  of  Babylon 

The  last  vision  presented  Salvation : this  returns  to  the  pre- 
dominant theme  of  Judgment.  The  same  temple  in  heaven 
opens,  this  time  to  display  the  seven  angels  coming,  in  hierarchi- 
cal splendour,  to  pour  out  the  seven  last  plagues  from  the  golden 
bowls.  In  close  conformity  to  III  we  have  successively  the  four 
outpourings  of  judgment  above,  then  judgment  beneath,  then 
judgment  at  Euphrates.  In  contrast  with  III  there  are  now  no 
notes  of  incompleteness  in  the  doom  which  is  described,  and  in 
the  last  section  is  reached  the  climax,  It  is  done . In  IV  five 
sections  made  prominent  the  opposing  forces,  and  only  two  the 
heavenly  hosts  and  victory : here  six  sections  describe  successive 
dooms,  it  is  only  in  the  last  section  that  the  opposing  force 
appears  under  the  name  of  Babylon,  and  at  great  length  is 
elaborated  the  Mystery  of  Babylon.  [Just  before  the  final  out- 
pouring there  is  another  parenthetic  exclamation  of  warning  and 
watchfulness.] 

The  Seven  Golden  Bowls  The  regular  prophetic  symbol,  the 


cup  of  the  Lord’s  fury;  especially 
in  Jeremiah  (pages  102-6). 


The  outpouring 


Suggestive  throughout  of  the 
Plagues  of  Egypt,  intensified. 
Especially:  iii  rationalises  the 
211 


Revelation 


^8  St.  John 


vi.  Drying  up  of  Euphra- 
tes — way  for  kings 
from  the  sunrising 


Babylon 


first  Egyptian  plague  (compare 
Wisdom , page  ioi);  iv  is  a 
counterpart  to  III.  iv,  and  echoes 
the  plague  of  hail  mingled  with 
fire.  The  hail  appears  again  in 
vii,  where  it  seems  to  be  combined 
with  an  echo  from  Zechariah’s 
Vision  (page  195:  the  weight  of 
a talent ). 

This  seems  to  be  a link  with  VI.  vi, 
a preparation  for  the  final  war 
of  Gog  and  Magog. — The  only 
point  of  Har-Magedon  seems  to 
be  that  the  holy  land  is  to  be  the 
theatre  of  the  final  world  combat : 
so  the  valley  of  Jehoshaphat  in 
Joel’s  rhapsody. 

Under  this  one  name  is,  in  this 
vision,  the  whole  adverse  force 
concentrated.  In  the  long  Mys- 
tery of  Babylon  that  follows,  the 
details  identify  this  mystic  * Baby- 
lon/ not  only  with  the  Babylon 
which  was  the  chief  topic  of  Pro- 
phetic Doom  song,  but  with  the 
other  enemy  cities  of  prophetic 
literature,  especially  maritime 
Tyre.  [Compare  Rejoicing  over 
212 


N ote s 8«** 


Revelation 


Fallen  Babylon  in  Zion  Redeemed 
(pages  153-4) — Jeremiah’s  Doom 
of  Babylon  (pages  195-21 2),  espe- 
cially, My  people>  go  ye  out  of  the 
midst  of  her  (page  209),  and  the 
epilogue  (212)  in  which  a stone 
is  cast  into  Euphrates  — Isaiah’s 
Doom  of  Tyre  (75-8)  — Ezekiel’s 
Doom  of  Tyre  (101-7)].  — Pos- 
sibly the  seven  mountains  on 
which  the  woman  sitteth  may  be 
a link  to  connect  this  Babylon 
with  (imperial)  Rome:  but  of 
course  only  as  one  of  many  cities. 
The  preceding  words,  Here  is 
the  mind  which  hath  wisdom , 
favour  a particular  interpretation 
(compare  above,  note  on  IV.  v)  : 
the  details  that  follow  however 
are  not  favourable  to  it. 

VI 

The  Word  of  God  and  the  Thrones  of  Judgment 

Yet  another  Vision  of  Judgment  is  necessary:  this  has  been 
displayed  in  various  aspects,  now  it  is  to  be  brought  out  how 
the  whole  is  the  work  of  the  Supreme  Word  of  God.  By  the 
link  of  the  white  horse  he  is  seen  gathering  to  himself  the  vari- 
213 


Revelation 


-*8  St.  John 


ous  Powers  of  Judgment  which  appeared  in  II;  and  now  Judg- 
ment will  be  fully  enthroned.  After  an  introduction,  which  is 
anticipation  of  VII  [and  a parenthetic  rapture  of  the  seer  at 
the  message  he  receives],  brief  sections  display  the  overthrow 
by  the  Word  of  all  the  forces  of  preceding  visions : Beast,  False 
Prophet,  Dragon.  Then  (v)  there  is  the  first  enthronement, 
and  the  first  resurrection  with  the  millennium  of  the  blessed 
while  Satan  is  bound.  [Again,  a parenthesis  celebrates  the 
blessed  hope.]  The  sixth  section  (as  in  II,  III)  is  a backward 
movement : Satan  is  loosed,  and  the  final  struggle  of  Gog  and 
Magog  takes  place.  With  vii  there  is  the  final  judgment  of  all 
living : after  which  death  and  Hades  are  cast  into  the  lake  of 
fire,  which  is  the  Second  Death. 


ii  and  vi  contain  the 
chief  symbol  not  al- 
ready used  — the  war 
of  Gog  and  Magog 


The  Thrones  of  Judg- 
ment and  the  Books 
of  Life 


This  is  condensed  from  Ezekiel’s 
Gog  of  the  land  of  Magog  (pages 
146-52)  : a prophetic  conception 
of  dim  struggle  in  the  infinite  dis- 
tance of  time  and  place.  The 
detail  of  summoning  birds  to  the 
supper  of  God  is  itself  an  echo 
(page  150- 

From  Daniel’s  Vision  (pages  29,46). 


214 


Notes  8^- 


Revelation 


VII 

The  Lamb’s  Bride  and  the  New  Jerusalem 

All  judgment  at  an  end,  we  return  to  the  peace  of  the  first 
vision:  a new  heaven  and  earth;  the  new  Jerusalem  descend- 
ing as  a bride  adorned  for  her  husband;  the  river  and  tree  of 
life,  leading  to  the  final  thought  of  reigning  for  ever  and  ever. 


A new  heaven  and  earth 
The  Lamb’s  Bride  — and 
gates  of  precious  stones 
— gates  open  continu- 
ally measuring  reed 
and  dimensions 
River  of  water  of  life  — 
trees  of  life  — monthly 
fruits  for  healing  of 
nations 


From  Zion  Redeemed  (page  205). 

Songs  of  Zion  in  Zion  Redeemed 
(pages  175-8,  190-4)  combined 
with  elaborate  Vision  of  Ezekiel 
(from  page  152). 

From  Ezekiel  (pages  177-8)  with 
a possible  echo  of  the  Garden  of 
Eden  in  Genesis . 


215 


(.  j \(  ll  I ,1  ,1  I I V 111  'Ml  .Mill  V 

/ IW  ‘ U 


Index 


AND 


Reference  Table 


REFERENCE  TABLE 


To  connect  the  Numbering  of  the  Present  Edition  with  the  Chapters 
and  Verses  of  the  Bible 

THE  GOSPEL  OF  ST . JOHN 

Chap.  Verse  Page 

Prologue I i 5 

I Earlier  Signs  and  Witness  of  Jesus 

i.  Witness  of  John  and  Other  Disciples. . 19  7 

ii.  The  First  Sign  in  Cana  of  Galilee  ... . II  1 10 

Hi.  The  Witness  in  the  Temple 12  11 

iv.  The  Witness  to  Nicodemus 23  12 

III  I 12 

v.  The  Second  Witness  of  John 22  14 

vi.  The  Witness  to  the  Samaritans IV  1 15 

vii.  The  Second  Sign  in  Cana  of  Galilee. ..  43  18 

Ik  Signs  and  Witness  to  the  Jews 

i.  Sign  at  the  Pool  of  Bethes da  and  Dis- 
course arising  therefrom V 1 20 

ii.  Sign  of  the  Loaves  and  Fishes  and  Dis- 
putation arising  therefrom VI  1 24 

Hi.  Witness  and  Disputation  at  the  Feast  of 

Tabernacles VII  I 29 

[Incident  of  the  Woman  taken  in 

adultery 53  179] 

VIII  1 179] 


219 


-*8  Reference  Table 


Chap.  Verse  Page 


iii.  continued VIII  12  33 

iv.  Sign  of  the  man  born  blind  and  the 

ensuing  Controversy IX  1 37 

v.  Parable  of  the  Good  Shepherd  and  Dis- 
sensions arising  therefrom X I 41 

vi.  Sign  of  the  Raising  of  Lazarus  and 

Counsels  of  Death 40  44 

XI  1 44 

vii.  Witness  of  the  Multitude  at  the  Enter- 
ing into  Jerusalem. . . 55  48 

XII  x 48 

III  Signs  and  Witness  of  Jesus  among  his  own 

Disciples 

i.  The  Last  Supper * XIII  x 53 

ii.  Discourse  of  the  Departure  of  Jesus 

and  the  Comforter  to  come w 31  55 

XIV  1 56 

iii.  Parable  of  the  Vine:  Relation  of  the 

Disciples  to  their  Master  and  to  the 

Father XV  1 59 

XVI  1 61 

iv,  Jesus's  Prayer  to  the  Father  for  the 

Disciples XVII  1 64 

IV  The  Passion  and  Resurrection  of  Jesus 

i.  The  Arrest  and  Witness  before  the  High 

Priest  and  Pilate XV  III  1 67 

XIX  I 71 

ii.  The  Crucifixion 17  72 

iii.  The  Resurrection  Signs XX  I 75 

Epilogue XXI  1 79 


220 


Reference  Table  8«- 


the  epistles  of  st.  John 

Chap.  Verse  Page 

I The  Wisdom  of  St.  John  [First  Epistle] 

Prologue . I i 87 

i.  God  is  Light 5 87 

ii.  Cleansing  from  Sin 8 88 

II  I 88 

iii.  The  Commandments  our  Surety 3 88 

iv.  The  Old  Commandment  and  the  New 7 89 

v.  The  Three  Ages 12  89 

vi.  Love  of  the  World 15  90 

vii.  Antichrist 18  90 

viii.  Sons  of  God . 29  91 

III  1 91 

ix.  Love  of  the  Brethren 13  93 

x.  The  Spirit  our  Surety 24  94 

IV  1 94 

xi.  Love 7 94 

xii.  Faith V 1 96 

xiii.  The  Three  who  bear  witness 6 96 

xiv.  Boldness  in  asking 14  97 

Epilogue 18  97 

II 

The  Second  Epistle  of  St.John I 1 101 

III 

The  Third  Epistle  of  St.  John I 1 103 


221 


-*8  Reference  Table 


St.  John's  Revelation 

Chap.  Verse  Page 

Title-page I i 105 

Prologue. 4 109 

i II  1 hi 

ii 8 112 

iii  12  113 

iv  18  114 

v  Ill  1 115 

vi  7 116 

vii  14  1 17 

I The  Sealed  Book  and  the  Lamb IV  1 119 

V 1 120 

II  The  Powers  of  Judgment 

i VI  1 123 

ii  3 123 

iii  S I23 

iv  7 124 

v  9 124 

vi  12  125 

VII  1 125 

vii  VIII  1 128 

III  The  Seven  Trumpets 5 129 

i  7 129 

ii  8 129 

iii  10  130 

iv  12  130 

IX  1 131 

vi 13  132 

X i 133 


222 


Reference  Table  g«- 


Chap.  Verse  Page 

XI  i 134 

vii 15  136 

IV  Salvation 19  137 

i  XII  1 137 

ii  7 138 

iii  13  *39 

XIII  1 139 

iv  1 139 

v  11  141 

vi  XIV  1 142 

vii  14  143 

XV  1 144 

V  The  Seven  Golden  Bowls 5 146 

XVI  1 146 

i  • 2 147 

ii  3 147 

iii  4 147 

iv  8 147 

v  10  148 

vi  12  148 

vii  17  149 

XVII  1 149 

XVIII  i 151 

XIX  i 154 

VI  The  Word  of  God  and  the  Thrones  of 

Judgment 5 155 

i  11  156 

ii  17  157 

iii  19  157 

iv  XX  1 158 

223 


-*8  Reference  Table 


Chap.  Verse  Page 

v  XX  4 158 

vi  7 159 

vii  11  159 

VII  The  Lamb’s  Bride,  the  New  Jerusalem  . ..  XXI  1 161 

XXII  1 164 

Epilogue , 6 165 

224 


small  x8mo.  Cloth  extra,  50  cents  each  ; Leather,  60  cents. 


The  Modem  Reader’s  Bible. 

A Series  of  Books  from  the  Sacred  Scriptures, 
presented  in  Modern  Literary  Form, 

BY 

RICHARD  G.  MOULTON, 

M.A.  (CambO,  Ph.D.  (Penn.), 

Professor  qf  Literature  in  English  in  the  University  of  Chicago, 


PRESS  COMMENTS. 

“The  effect  of  these  changes  back  to  the  original  forms  under 
which  the  sacred  writings  first  appeared  will  be,  for  the  vast  ma- 
jority of  readers,  a surprise  and  delight ; they  will 
The  Outlook,  feel  as  if  they  had  come  upon  new  spiritual  and 
New  York.  intellectual  treasures,  and  they  will  appreciate  for 

the  first  time  how  much  the  Bible  has  suffered 
from  the  hands  of  those  who  have  treated  it  without  reference  to  its 
literary  quality.  In  view  of  the  significance  and  possible  results  of 
Professor  Moulton’s  undertaking,  it  is  not  too  much  to  pronounce 
it  one  of  the  most  important  spiritual  and  literary  events  of  the 
limes.  It  is  part  of  the  renaissance  of  Biblical  study ; but  it  may 
mean,  and  in  our  judgment  it  does  mean,  the  renewal  of  a fresh  and 
deep  impression  of  the  beauty  and  power  of  the  supreme  spiritual 
writing  of  the  world.” 

“ Unquestionably  here  is  a task  worth  carrying  out : and  it  is  to 
be  said  at  once  that  Dr.  Moulton  has  carried  it 
Presbyterian  out  with  great  skill  and  helpfulness.  Both  the 
and  Reformed  introduction  and  the  notes  are  distinct  contribu- 
Review.  tions  to  the  better  understanding  and  higher 

appreciation  of  the  literary  character,  featured 
and  beauties  of  the  Biblical  books  treated.” 


THE  MACMILLAN  COMPANY 

66  FIFTH  AVENUE,  NEW  YORK 


WISDOM  SERIES 

IN  FOUR  VOLUMES 

THE  PROVERBS 

A Miscellany  of  Sayings  and  Poems  embodying  Isolated  Obser« 
vations  of  Life. 

ECCLESIASTICUS 

A Miscellany  Including  longer  compositions,  still  embodying 
only  Isolated  Observations  of  Life. 

ECCLESIASTES  — WISDOM  OF  SOLOMON 

Each  is  a Series  of  Connected  Writings  embodying,  from  dif- 
ferent standpoints,  a Solution  of  the  Whole  Mystery  of  Life. 

THE  BOOK  OF  JOB 

A Dramatic  Poem  in  which  are  embodied  Varying  Solutions  of 
the  Mystery  of  Life. 


DEUTERONOMY 

The  Orations  and  Songs  of  Moses,  constituting  his  Farewell  to 
the  People  of  Israel. 

BIBLICAL  IDYLS 

The  Lyric  Idyl  of  Solomon’s  Song,  and  the  Epic  Idyls  of  Ruth, 
Esther,  and  Tobit. 

THE  PSALMS  (Two  Volumes) 

Containing  the  whole  of  The  Psalms  and  also  the  Book  of 
Lamentations. 

SELECT  MASTERPIECES  of  biblical  literature 


2 


